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LIBRARY OF CONGRESS. 



EXITED STATES OF AMERICA. 



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AN INTRODUCTION 



TO THE STUDY OF 



THE ACTS OF THE APOSTLES 




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J. M. STIFLER, D. D. 

PROFESSOR OF NEW TESTAMENT EXEGESIS IN CROZER 
THEOLOGICAL SEMINARY 



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Fleming H. Revell Company, 

NEW YORK. I CHICAGO: 

30 Union Square: East. 148 and 150 Madison Street, 

Publishers of Evangelical Literature* 



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Entered according to Act of Congress, in the year 1892, by 
Fleming H. Revell Company, in the office of the Librarian of 
Congress at Washington, D. C. 



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PREFACE 

This is not a commentary. It does not under- 
take to explain the meaning of the words inscribed 
by Luke. It assumes that their meaning is already 
sufficiently obvious. Taking the book of Acts as 
it exists, this work attempts to trace out the course 
of thought, and to account logically for all that 
Luke has written. The question continually be- 
fore the author has been, Why was this said ? The 
facts are plain. What were they intended to 
teach? 

This explanation shows in what sense this book is 
called an Introduction. It is not concerned with 
the time or place of the writing of the Acts. It 
touches no questions outside of Luke's document 
except as that question is directly related to the 
historical facts given. The author of the book of 
Acts wrote with a purpose. That purpose is here- 
in sought 

It has not been thought best to cumber these 
pages with learned notes and references, lest the 
book prove more difficult than to read the treatise 
which is here explained. As far as possible, in- 
volved sentences have been avoided. Technical 
terms have been shunned. It has been a study to 



iv PREFACE 

write an exposition of Acts that could be read with 
profit without consulting other books. 

The King James' version is the basis of this In- 
troduction. But this has been constantly com- 
pared with many others, the Revised version, 
Noyes', T. S. Green's (Twofold New Testament), 
American Bible Union version and with the ren- 
derings in the commentaries. All the standard 
expositors have been consulted. They have been 
serviceable in ascertaining the meaning of the text; 
but, with the exception of Baumgarten, they do not 
specifically keep the course of thought in view. 

The original text has been studied with all care, 
but questions of criticism are not frequently dis- 
cussed. Only such as materially affect the course 
of thought are treated at length. But doubtful 
passages are generally noticed, and what is be- 
lieved to be the correct reading is indicated. 

Grateful acknowledgment is made to Rev. Rob- 
ert Cameron of Denver, Colorado, who read this 
book in MS. and made many valuable suggestions. 

J. M. Stifler. 

Chester, Pa., March 30th, 1892. 



CONTENTS 



Introduction 1 

SECTION I 

The Preliminary Chapter, Acts i. 1-26 .... 3 

SECTION II 

The Gift of the Holy Spirit,. Acts ii. 1-41 . . . .14 

SECTION III 

The New Community, Acts ii. 42-47 23 

SECTION IV 

The Apostles Refuse to be Directed by the Council and find a 

Spiritual Guidance, Acts iii. 1 — iv. 35 . . .33 

SECTION V 

The Sacredness of the Church, Acts iv. 36— v. 16 . . 43 

SECTION VI 

The Divine Endorsement of the Apostles as Authoritative 

Teachers, Acts v. 17-42 ....... 49 

SECTION VII 

The Church Superior to its Internal Difficulties, Acts vi. 1-7 55 

SECTION VIII 

The Broadening of the Church in the Sphere of its Work, Acts 

vi. 8— ix. 43 58 

SECTION IX 

Preparation of the Church for the Admission of the Gentiles, 

Acts x. 1— xi. 18 81 



CONTENTS 



SECTION X 

Development of a New Religious Center, Acts xi. 19-30 . 96 

SECTION XI 

The Church in Conflict with the Religious State, Acts xii. 1-24 104 

SECTION XII 

The Evangelization of the Gentiles formally Begun, Acts xii. 25 

— xiv. 28 . . 112 

SECTION XIII 

The Conditions of Salvation for the Gentiles Settled, Acts xv. 

1-35 128 

SECTION XIV 

The Gospel in Triumphant Conflict with Heathenism, Acts xv. 

36— xviii. 22 147 

SECTION XV 

The Baptism of John in Contrast with the Baptism of the Holy 

Ghost, Acts xviii. 23— xix. 7 178 

SECTION XVI 

The Birth of the Purpose to Evangelize the World, Acts xix. 8 — 

xxi. 16 189 

SECTION XVII 

The Gospel Rejected by Jerusalem finds Refuge in the Roman 

Castle, Acts xxi. 17 — xxiii. 35 210 

SECTION XVIII 

The Gospel Rejected by the Jews is Forced to Appeal to Rome, 

Acts xxiv. — xxvi. ........ 232 

SECTION XIX 

The Gospel on the Way to Rome, Acts xxvii. — xxviii. 10 . 258 

SECTION XX 

The Gospel Reaches its Intended Limit, Acts xxviii. 11-33 275 



INTRODUCTION 

Jesus Christ is not only the central figure in his- 
tory, he is its source. Without him the course 
of events from the first century to the present time 
cannot be explained. Judea has given the world 
the men, the literature and the institutions which 
have made it. 

The book of the Acts is a very brief history. It 
covers only about thirty years. But it is doubted 
whether any other thirty years in all the world's 
centuries have seen such marvelous social and re- 
ligious changes — changes, too, accomplished with- 
out war and without any serious shedding of blood. 
Every hope, every sentiment of patriotism and 
religion bound the Jew to the law of Moses. That 
law was never more scrupulously observed than 
in this very period when it lost its divisive power. 
It had been a wall between Israel and the Gen- 
tiles. The latter lay in the soddenness of their 
sin, despising the decendants of Abraham, and being 
themselves heartily despised in turn. Nothing 
but the power and presence of Jesus can account 
for the coming together of these two diverse ele- 
ments on the common level of the church. 

When Jesus Christ ascended to heaven he left no 
church behind. He left no commands for organ- 
izing a church. In his instructions there was noth- 

1 



2 THE ACTS OF THE APOSTLES 

ing directly involving the idea of an assemblage of 
believers from all nationalities, with no common 
bond but fraternal love, and no ruler but himself. 
To be sure he twice mentioned a church, but there 
was nothing but the mention. His hearers could 
not understand its significance. They were far 
from understanding much that he taught. Any 
one of the twelve who might sit down to reflect on 
his moral obligations after the cloud had received 
Jesus out of sight, would find that these were just 
two: first, he must himself be a true, holy man, 
loyal to Jesus, and, secondly, he must preach the 
gospel. The heavenly knowledge which Jesus' 
ministry imparted went far beyond mere duties. 
That knowledge gave comfort, insight, life, but 
not the idea of a church. Neither before his as- 
cension nor after it did Jesus teach the disciples to 
organize a church. Their one public duty was to 
bear witness to his resurrection. He made the 
church himself. It is his own creation. And the 
book before us shows the series of acts by which the 
church was formed and brought to its perfection. 
The book of Acts naturally falls into a number 
of concentric sections like the circles which mark 
the yearly growth of a tree. Each new one in- 
cludes all that went before it. These sections 
mark the successive stages of development in the 
church from the beginning to the end. A careful 
tracing out of these is necessary to a proper un- 
derstanding of the whole. 



THE PRELIMINARY CHAPTER 



SECTION I 

THE PRELIMINARY CHAPTER 

Acts i. 1-26 

This first chapter of the Acts is introductory. 
It shows the condition of things at the moment 
when the new era is about to dawn. Before 
Mount Moriah was yet crowned with the first tem- 
ple, which was to be "exceeding magnifical of fame 
and of glory throughout all countries," (I Chron. 
xxii) David said to the youthful Solomon: "Be- 
hold, in my trouble I have prepared for the house 
of the Lord." The material of gold, iron and cedar 
wood was gathered and ready. But it lay in un- 
organized mass, and was not yet erected into a 
house of prayer. 

David's son in much trouble had prepared for the 
spiritual house. By his teaching and his sacrificial 
death there were now in Jerusalem one hundred 
and twenty souls meet for the new order of things. 
Before Luke begins this history, however, he men- 
tions a number of details whose study shows not 
only the character of the disciples at this time, but 
also the character and plan of the book itself. It 
connects itself intimately with the gospel, but it is 
neither an appendix nor a complement of it. Luke's 
former treatise needed no such addition, for he 



THE ACTS OF THE APOSTLES 



declares that it is an account of "all" that has gone 
before. It is complete in itself, giving an outline 
of Jesus' history from his birth to his resurrection 
and ascension. That these last two should be 
mentioned here again is at first perplexing, but the 
purpose of their repetition soon discloses itself, as 
we shall see. 

The gospel gives the whole story of Jesus' career 
on earth, but the earthly manifestation did not 
end, it only commenced his career. Hence the 
very first verse of the Acts discloses the object of 
this second writing: "The former treatise have I 
made of all that Jesus began both to do and to 
teach." The emphasis is certainly to be placed 
upon the word began, showing that now we are 
to trace the further activity of Christ from a point 
at which the gospel leaves it. He is the principal, 
the only agent. If the emphasis were on the word 
Jesus, the view to be taken of the book before us 
would be quite different. We must then understand 
that while Jesus undertook a work, his disciples 
now carry it on. We should have a transfer of 
agency, and must make them the principal figures 
in the book and allow Jesus only a secondary place. 
It might be replied, however, that the book is not 
called the Acts of Jesus, but the Acts of the Apos- 
tles. If he is the directing force in these pages, 
why this title ? In answer it must be said that one 
of the oldest manuscripts (Sinaiticus) calls the 
book simply Acts. Little weight can be attached 



THE PRELIMINARY CHAPTER 



to this, however, for the mass of testimony is for 
the longer title. And this longer title must be in- 
terpreted by the contents of the book itself. It 
gives the acts of but a few of the Apostles, and 
that not as agents but as instruments. With the 
exception of Peter, no one of the twelve occupies 
much space in the story, and most of them more at 
all. Stephen is a more striking character than 
any of the rest of the original number. Moreover, 
to have called the book what it really is — the Acts 
of Christ or of Jesus — would have been inappro- 
priate. Such a title would have befitted any one 
of the gospels better. The book is the Acts of the 
Apostles because they were used to carry out the 
will and the spirit of the enthroned Christ. 

The book then is a book of acts. It is a history 
of striking deeds. It shows how things new in 
God's guidance of his people were brought to pass 
and established. We get a decided hint of this, 
too, in this very first verse. The former treatise 
was of all that Jesus began to do and to teach. 
This second book will show what he continues to 
do and to teach. Like the gospel story, then, it 
is a book of mighty deeds, as well as of wondrous 
speech. Jesus was a doer there; he is the same 
here. And his deeds would seem to have the fore- 
most place. In the disposition to exalt his say- 
ings and to explain the miraculous character of his 
works, it must not be forgotten that it is his saying 
that he is to be believed for his works' sake (John 



THE ACTS OF THE APOSTLES 



x. 25; xiv. 11). The latter have the chief place, 
and to understand the book before us the eye must 
be fixed on what Christ is about to accomplish by 
means of all that is said and done. This first verse 
is in large measure the key to the book. 

The phrase "until the day in which he was re- 
ceived up," marks the terminus of the earlier story, 
and the exact beginning of the present one. There 
are other repetitions of the former treatise, but 
none without significance. We know from the 
gospel that Jesus had his own chosen disciples, and 
that he had instructed them. But the mention of 
this fact here shows for the first time the special 
aim in their selection and training. All along, 
Jesus had intended them not only for good men and 
good preachers, but also as instruments of the new 
work which he was about to do. Of their sole 
relation to this work the gospel gave no hint. And 
that Luke now mentions the resurrection (v. 3) 
again after detailing it so fully in the gospel — what 
else can he mean than to set forth that which is to 
be the specific office of the twelve ? We knew they 
were to preach. Now we know the theme of their 
preaching — that he that was dead is alive forever- 
more. 

In commanding them to remain in Jerusalem 
(v. 4) they are taught that the new activity is to 
begin there, that it is his will that it should begin 
there. For, let the reason be what it may for the 
presence of these Galileans in the holy city just at 



THE PRELIMINARY CHAPTER 



this time, they would, even without his instruc- 
tion, have remained until Pentecost. But now 
they know that they are to tarry for a higher pur- 
pose — to realize the Father's promise. Jesus had 
taught them no little about the Holy Spirit. Now 
he gives them in the comparison with John's bap- 
tism a hint of the exalted character of the new 
realm which they were about to enter by the Holy 
Spirit. In this comparison, there is both a like- 
ness and a difference. The likeness is that there 
was in both cases a baptism, an overwhelming. 
But the difference was threefold. First, in John's 
baptism the element was water, now it is to be the 
Holy Ghost. The entrance into that which is nat- 
ural was to be followed by an admittance into 
that which was spiritual. And, strange as it may 
sound, the baptism was to be into a person. 
Secondly, in John's baptism the element served 
once for all. The recipient came out of it and was 
done with it. But in the baptism about to be ad- 
ministered from heaven the element became a per- 
manent condition, and the recipient remained in 
it. Lastly, in John's baptism men were placed 
among the penitents. In the baptism of the Holy 
Ghost men are brought into vital relations with all 
that is in the spiritual kingdom, (Eph. i. 3) espe- 
cially its Head. If in John's baptism there was a 
breaking with sin, in this of the Holy Ghost there 
is a union with God in Christ. 

The question asked by the disciples after the 



THE ACTS OF THE APOSTLES 



resurrection — "Lord, wilt thou at this time restore 
the kingdom to Israel?" — serves to set forth both 
the present feelings and thoughts of the disciples, 
and the deferred but not changed purpose of God in 
reference to the Jewish nation. Plainly the twelve 
had no thought above the expectation of their 
times. During Jesus' ministry they looked for the 
restoration of the lost supremacy of Israel, and 
for a deliverance from Rome's domination. The 
terrible scenes of the crucifixion and the infallible 
proofs of Jesus' resurrection had not altered the 
current of their hopes. They were still ignorant 
of the great aim in Jesus's life. They were living 
on a very low plane. They looked for nothing 
but a carnal, worldly kingdom with a carnal, con- 
quering head. If these hopes had been dashed by 
the crucifixion, they were revived by the resurrec- 
tion. In Jesus' answer to their query he does not 
deny the validity of their hope, but declares that 
the time for its fulfillment is placed in the Father's 
own right. He thereby intimates that the su- 
premacy which once pertained to Israel as a nation, 
was not to be restored now. A certain kind of 
power had belonged to Israel for the maintenance 
of national leadership in the earth. That power 
had left them and their national supremacy had 
long since ended. Now, however, a new body is 
to be called out with a new kind of supremacy and 
a new kind of power for its administration. That 
body should be the channel of grace, and the in- 



THE PRELIMINARY CHAPTER 



strument of witness in the world. The power en- 
abling this body to proclaim the grace, and to 
bear testimony to the person and work of the 
Lord, was the gift of the Holy Ghost. 

The disciples are not only ignorant, they are 
weak, but what was the character of their weak- 
ness? It could not have been either mental or 
moral, and to say that it was spiritual does not 
convey a very definite idea. Their natural abil- 
ities were good, and they had an experience of three 
years of training under a Master who knew how to 
teach. The use of this word "power" is clearly 
indicative of the new state of things just at hand. 
It also suggests the thought that the twelve had 
not received up to this time that which was neces- 
sary to qualify them for their future work. They 
had already preached the gospel of the Kingdom. 
They had cast out demons, and the direction for 
that kind of service had been full and clear. (Mat- 
thew x. ) But for the work on which they were 
about to enter they needed much more than their 
former training had brought to them. The Holy 
Spirit coming upon them conferred this additional 
energy. If they still remained members of the old 
visible kingdom, it was a kingdom without the 
power that had once belonged to it in its dominion 
and government. They were now brought into 
fellowship with Christ, made members of his body, 
and partakers of his spiritual power. If he had 
disappeared from their eyes, he had come by his 



10 THE ACTS OF THE APOSTLES 

Spirit into their hearts. (John xiv. 23.) The 
truth which had lodged in their understandings 
through the teachings of Christ became a living 
force now. They were guided into truth (John xiv. 
13), and its essence was love. The Christ who 
died for the world lived in them. The love which 
led him to die for the world would lead them to 
live for the good of the world. He was himself 
the power which they needed, and in them he 
would go forth himself to save the world. Instruc- 
tion alone, even the very best, and with a pupil 
never so earnest, cannot qualify for the ministry. 
The twelve had much precious teaching. They 
were devoted to the Lord as few have been since. 
They were ready to enter upon the service, but 
as yet they were unfitted for its duties. They must 
be endued with power from on high. Before they 
spoke a word, took a step, or in anyway undertook 
to carry out the last commission of the Master, they 
must patiently wait and pray in Jerusalem until 
this promise became a personal experience. 

The ascension is again mentioned, but with 
some additions. The repetition in this connection 
shows at once that henceforth Jesus will work 
from on high. The results of his work will be 
seen on earth, but their source is in heaven. In 
the word of the "two men in white apparel," spok- 
en to the disciples gazing into heaven, there is not 
only the comfort that he will come again, but also 
a quiet reminder that meanwhile these gazers must 



THE PRELIMINARY CHAPTER 11 

begin their work, a work which is to continue until 
Jesus is again manifested. At once they set about 
it. If at this point Luke thinks it worth while to 
inform the reader how far the place of ascension 
was from Jerusalem, or rather how near, "a Sab- 
bath day's journey," about six furlongs, it must be 
that he intends to convey the idea that the ascension 
was virtually from the holy city itself. It was 
within the sacred precincts. Jerusalem was the 
center of all that was new. 

The historian now leads us to the upper room 
where the new activity is so soon to come to a 
focus. The catalogue of the disciples' names is 
once more given, and some other persons are men- 
tioned, that we may know precisely who had the 
honor of participating in the advent of the Spirit. 
It is pleasant to learn that Jesus' own brethren 
had finally accepted him as the Messiah, and were 
now among the company, awaiting the promised 
blessing from heaven. Mary, whose name is not 
mentioned again in the New Testament, was there 
with other women. This fact, though given in a 
word, is not without deep meaning. The daugh- 
ters of Israel had not shared in John's baptism. 
They are to have full share in that of the Holy 
Spirit, so that already we may anticipate Priscilla 
and the four virgins of Philip's household in their 
service for the Lord. That all this company was 
moved to continuous prayer for ten days, shows 
that the promise of the Spirit had made such an 



12 THE ACTS OF THE APOSTLES 

impression upon them as was not felt before. The 
ascension of Jesus must have moved them pro- 
foundly. They are convinced now that the Holy 
Spirit is coming. And together they prayerfully 
await the hour. 

At some time during this ten days' delay they 
fill the breach made in the apostolic company by 
the defection of Judas. It is just at this point that 
the number of the names is given. This bit of in- 
formation is very significant. Peter's primacy did 
not qualify him to appoint Judas' successor. Even 
the eleven had no such independent authority. 
The whole number of one hundred and twenty 
participated equally in this act. But how they 
came to the conclusion that the vacant apostolic 
chair must again be occupied, is not so obvious. 
As Jews the number eleven would be intolerable 
to them. In their full number they saw a corre- 
spondence between the twelve apostles and the 
twelve tribes of Israel. Jesus himself must have 
led them to think of such a correspondence (Matt, 
xix. 28). In reflecting on these things Peter would 
naturally recall the Scripture which guided them 
and guided aright. Matthias is scripturally chosen. 
In Peter's speech we find the death of Judas de- 
tailed in a way that appears to conflict with Mat- 
thew's account. But do verses eighteen and nine- 
teen belong to Peter's discourse? Are they not 
interjected here by Luke to justify Peter in what he 
said and proposed? As to the conflict with Mat- 



THE PRELIMINARY CHAPTER 13 

thew, that must be left to the commentaries. In 
Peter's declaration that one must be "ordained to 
be a witness with" them, we learn precisely the 
apostles' conception of their own office. They 
had something specifically different from the rest 
of the one hundred and twenty, and from all others, 
but that difference did not consist in lordship. 
While all were to some-extent witnesses to the truth, 
the twelve were chosen and qualified witnesses of 
the resurrection. They were instrumentally found- 
ers of the church in truth, but not its rulers. 
And whatever may have been the power of the 
keys, that power could not transcend this — their 
own definition of their office — witnesses. 

Only two were set forth for the suffrages of the 
rest, because, no doubt, no more were found with 
the qualifications named by Peter. This whole 
chapter is Jewish in its character. This appears 
nowhere so clearly as in the fact that they cast 
lots to learn the Lord's will. This is the last time 
that the use of the lot is found in the Bible, for 
henceforth the disciples have the guidance of the 
Holy Spirit. 



14 THE ACTS OF THE APOSTLES 



SECTION II 

THE GIFT OF THE HOLY SPIRIT 

Acts ii. i -4.1 

In studying the first chapter of the Acts, alto- 
gether the most difficult section of the book, we 
have attempted to account for the presence of each 
statement. A commentary would go further and 
justify the presence of every word. By no other 
means than the former can this or any other book 
of the Bible be explained. Nothing is said with- 
out a purpose, and when that purpose is ascertained 
the book lies open before us. Its secret is ours. 

The advent of the Holy Spirit is second in im- 
portance to nothing but the first advent of Christ. 
God gave his Son that he might also give the "other 
Comforter." In the section before us Luke means to 
show not only how impressively the second gift 
was bestowed, but also what a change it wrought 
in the hearts and understanding of the twelve. 
The latter is the main point. Pentecost's day is 
well on in its course. The disciples are in the 
upper room in the condition in which the first 
chapter describes them, without strength and with- 
out guidance for anything further. The moment is 
like that in the history of creation when the earth 
was without form and void, and darkness was upon 



THE GIFT OF THE HOLY SPIRIT 15 

the face of the deep — like that moment when God 
said, "Let there be light, and there was light." The 
created material was delivered from the black pall, 
and beamed forth in its place in the shining 
heavens. The disciples were the material fitted 
by Christ's own hand. The light now dawns on 
them, it gives them power and guidance, and they 
find at once the orbit which God intends them to 
pursue in the spiritual realm. 

Is there significance in the day in which the 
great event occurred? The appropriateness of 
Jesus' death at the Passover is easily recognized. 
There must be the same in the giving of the Spirit 
at Pentecost. To us in this late day this question 
seems scarce worth answering. But to Jews, who 
lived and thought in an atmosphere of rites, espe- 
cially to the devout among them, the day of the 
Spirit's advent would be instructive. Its fitness 
would strike them. The paschal and the Pente- 
costal festivals, as described in the twenty-third 
chapter of Leviticus, required each an offering to 
the Lord from the harvest field. These offerings had 
marked differences. At the Passover there was a 
sheaf to be presented; at Pentecost, two loaves of 
bread; the sheaf cut off and offered just as it grew, 
the loaves prepared. The sheaf was vicarious — 
"accepted for you;" the loaves were not so. The 
sheaf was brought before the Lord without a sin 
offering, the two loaves were accompanied with 
one. There was no leaven at the Passover; the 



16 THE ACTS OF THE APOSTLES 

Pentecost loaves were baked with leaven. Jesus — 
the sheaf cut off, presented for the sins of Israel, 
without leaven, for he was sinless, and without a 
sin offering since he was that in his own person — 
was offered to God at the Passover. But the one 
hundred and twenty — who, like the loaves, were 
prepared, and like them were not vicarious, but 
had sin in them, the antitype of the leaven in the 
loaves — were offered to God at Pentecost. If the 
wave-loaves needed a sin offering to make them 
acceptable, so did this company in the upper room 
need the mediating mercy of Jesus Christ, for they 
were sinners. In the gift of the Spirit there was 
involved the divine reception of the believers in 
new relations, and it is this reception which shows 
the day of Pentecost the fit one for its accomplish - 
ment. 

The outward marks of the Spirit's presence were 
three. They were so decided that none could mis- 
take them. They were supernatural. There was 
the sound of a mighty wind, though there was no 
wind; there were the tongues of flame, each of the 
hundred and twenty being crowned with one; there 
was the speaking in foreign tongues, which so as- 
tonished and confounded the crowd of devout Jews 
assembled from every quarter of the Roman em- 
pire. These miraculous tokens had their own 
meaning. The sound of a wind was indicative of 
the pervasive, life-giving power of the Spirit. It 
was not the frightful noise of a hurricane, narrow 



THE GIFT OF THE HOL Y SPIRIT 17 

in its range, and destructive. The fire spoke of the 
Spirit's purifying energy, and the tongues of the 
practical intent of his presence. The Spirit made 
those who received him witnesses to the truth. 
The audible sound brought the multitude together, 
but the tongues of flame the crowd apparently did 
not see. This particular manifestation most like- 
ly was not of long duration, and disappeared be- 
fore the company descended, as we must assume, 
from the upper room to the court below. But that 
these Galileans, known no doubt by their dress and 
general appearance, could speak in man}' different 
languages, is made certain by the testimony of the 
men of the many different nations who heard 
them. The mixed multitude tried to account for 
the phenomenon, but utterly failed. 

The internal marks of the Spirit's presence are 
as convincing as these miracles. Unlike the latter, 
they appeal not to the senses, but to the under- 
standing, and are to be discovered in the transfor- 
mation wrought in the disciples. What courage, 
what self-possession, what power it must have re- 
quired in Peter and the rest to stand up before the 
thousands in Jerusalem in the character of instruct- 
ors. It was months later, after the disciples had 
gained experience in public speaking, that they for 
the first time are compelled to address the great 
council. Despite this length of experience, the 
august body is astonished (Acts iv. 13) to see the 
freedom or "boldness" with which Peter and John 



18 THE ACTS OF THE APOSTLES 

can speak. For the council perceived that the 
men were devoid of training and of humble rank. 
It was these men who unhesitatingly stand forth 
this morning in a presence in which even a Wesley 
or a Spurgeon might tremble. They confidently 
take the position that belongs only to the accredit- 
ed religious leaders. To be sure they had had a 
little experience. Jesus had sent them forth once, 
(Matt, x), perhaps twice (Luke x), to proclaim the 
good news. But in this earlier mission, that was 
at most of but a few weeks' duration, how different 
the circumstances. Then their Master was alive. 
Now they are alone. Then their message was a 
welcome one — "the kingdom was at hand." Now 
the message was an impeachment of the nation. 
Then they went abroad in their own home prov- 
ince. Now they are in Jerusalem that has killed 
their leader as a malefactor. That Peter, who had 
hitherto shown no little inconstancy, not to say 
cowardice, could now stand up and speak to this 
hostile mass — he addressed the hostile part first 
—is to be accounted for only as he accounted for 
it, by the presence of the Holy Spirit. 

Christian eloquence is not a gift of nature, but 
of grace. Piety is necessary to the best oratory. 

But when Peter's address on this morning is 
studied, we have still more convincing proof of the 
Spirit's presence. In its adroitness, in the arrange- 
ment of the arguments, in its analysis, in its steer- 
ing clear of Jewish prejudices, in its appeal and 



THE GIFT OF THE HOLY SPIRIT 19 

effect, it is without a peer among the products of 
uninspired men. As an example of persuasive ar- 
gument it has no rival. The more it is studied the 
more its beauty and power are disclosed. And yet 
it is the work of a Galilean fisherman, without cult- 
ure or training, and his maiden effort. The anal- 
ysis is perfect. He begins with a brief defense and 
a scriptural explanation of the phenomenon of the 
tongues (vs. 14-21). His argument for his theme 
is threefold: first, Jesus is proved to be the Mes- 
siah by his works (v. 22) ; secondly, by his res- 
urrection (vs. 23-32), and, thirdly, by the out- 
pouring of the Spirit (vs. 33-35), when the conclu- 
sion is reached in verse thirty-six. The analysis 
can be represented to the eye thus: 

, Defense. 



I. Introduction -s 
2. Explanation 

II. Theme — Jesus is the Christ. 

f a-Quotation 

III. ( 1. Jesus' Works. 
Proof < 2. His Resurrection. . . . -< 
( 3. The Gift of the Spirit. 



from David. 
b-Exposition 

of quotation. 
c-The disciples 
are witnesses. 



In marshaling these arguments there is great 
skill. The theme, The Messiahship of Jesus, 
which, of course, was in Peter's mind from the 
first, is not announced until the very close of the 
address. It was distasteful to the hearers. To 
announce it at the start is to secure its scornful re- 



20 THE ACTS OF THE APOSTLES 

jection at once, or at the very least to awaken 
prejudices that will harden the mind against the 
arguments in favor of it. But at the close it comes 
in irresistibly, supported by all its proofs. Who 
taught the provincial fisherman this bright piece 
of oratorical wisdom? How was it that when he 
first mentions the distasteful name of Jesus he calls 
him a "man," and does not declare him to be the 
Christ until he has proved him such ? What guided 
him so that he did not at the start turn the attention 
of his hearers from that wondrous phenomenon 
which had won and held them — the speaking with 
tongues? Again, the order of his threefold argu- 
ment shows masterly skill. His first one is drawn 
from the acknowledged facts of Jesus' life — "as ye 
yourselves know." His second is from the Script- 
ures. His third from the wonder now before them, 
the gift of tongues. He puts the strong argument 
first, the one least appreciated, because most diffi- 
cult, in the middle, and the most impressive one 
last. Who taught the unschooled Peter this per- 
fection in argumentation? It implies a metaphy- 
sician's knowledge of the hearer's reason and feel- 
ing. He knows just how the auditor must be ad- 
dressed to be won. Beethoven could not play on 
the pianoforte with more masterfulness than 
Peter shows in touching the many keys in the hu- 
man heart. 

Again, how did Peter miss the pitfall of the nov- 
ice in not making in this address a great deal of his 



THE GIFT OF THE HOLY SPIRIT 21 

own personal experience? Proof of this kind is 
powerful in the right place and person. A John 
may begin his epistle with "that which we have 
seen and heard declare we unto you." A Paul may 
tell the story of his conversion again and again. 
And, pre-eminently, Jesus may come to men with 
the words: "Verily, verily, I say unto you." Peter 
had seen and heard and handled Jesus after his 
resurrection. He was, beside, an appointed wit- 
ness. And yet he makes the very least use of his 
office. There is but a single mention, at the close 
of the second argument, in the words, "whereof 
all we are witnesses" (v. 32.) Immediately he car- 
ries the hearers' attention to that which had been 
patent to their eyes — the presence of the Holy 
Spirit — "which ye now see and hear." Who taught 
Peter to make this limited use of his own personal 
knowledge of the resurrection? And who taught 
him the higher wisdom to put this particular argu- 
ment in just the right place? 

Pages might be written on the grandeur of this 
address, which, it must not be forgotten, was ex- 
temporaneous. But this is sufficient to show that 
he who wrote it was either under supernatural in- 
fluence, or was a supernatural person. To deny the 
inspiration of the address is to cast us on the other 
horn of the dilemma, that Peter was more than 
mortal man. It does not relieve the question 
much to say that Luke or any one else put it in 
Peter's mouth. For then Luke, or that other 



22 THE ACTS OF THE APOSTLES 

supposititious person, must be more than mortal. 
The structure of the speech transcends human 
power. It must have come from God's Spirit. 

It need but be noted what a change occurred 
in the apostles' knowledge about the resurrection. 
Up to Pentecost's day they had never understood 
it. They had questioned "one with another what 
the rising from the dead should mean" (Mark ix. 
10). When Jesus died they had no hope of his 
rising, and when it was first reported that he had 
triumphed over the grave, they doubted the story. 
Their conception of the Messiah had been so much 
at variance with what he proved to be, that their 
eyes were closed to every ray of light from their 
Scriptures. But now they so clearly see the doc- 
trine of the resurrection in the sacred Records that 
they use them in proof of it. The Holy Spirit 
opened for them the pages of the Book. They 
had read it before. They understood it now. 

The results of Peter's sermon speak for them- 
selves, and clearly testify to the presence of Mes- 
sianic power. The vast concourse is bowed in an 
agony of conviction, and three thousand publicly 
enroll themselves as the followers of Jerusalem's 
rejected king. 

This section, then, like every other one in the 
book, carries the credentials of its divinity within 
itself, and shows that what was done was not the 
work of man, but the gracious and miraculous deed 
of the ascended Lord. 



THE NEIV COMMUNITY 23 



SECTION III 

THE NEW COMMUNITY 

Acts ii. 4-2 -4-J 

The coming of the Holy Spirit had instant and 
marked effects on the apostles. They became new 
men. The history shows next, in a very brief 
section, the influence of the Spirit on the thou- 
sands who believed the word spoken by Peter. The 
better to understand this piece we must ask here 
what the Spirit does for men under the new dis- 
pensation. He was in the world before Pente- 
cost's day. In the very first chapter of Genesis 
he is mentioned, and again in the sixth. David 
prayed "take not thy Holy Spirit from me," and the 
prophets "searched what or what manner of time 
the Spirit of Christ which was in them did signify" 
(I Pet. i. ii.) Both Zacharias and Elizabeth 
were "filled with the Spirit," and prophesied under 
his power. And Jesus breathed on his disciples 
and said, "Receive ye the Holy Ghost" (John xx. 
22). How did these Old Testament endowments 
differ from this in the New? First, not in the 
moral fruits. Love, joy, peace, regeneration were 
no less known by the pious Israelite than by the 
Christian. Peter had no more delight and comfort 
in the Lord than David found. Indeed, he only 



24 THE ACTS OF THE APOSTLES 

began to understand and preach David's Psalms 
when he received the power from on high. Nor, 
again, was the difference in certain extraordinary, 
not to say miraculous, manifestations like the gift 
of tongues. There was something similar to this 
in the Old Testament. Saul raved in prophecy, 
and saw others do the same (I Sam. x. 5, 6, 10; 
xix. 23, 24.) David danced before the Lord, and 
the prophets heard voices and saw visions. The 
signs of the Spirit's presence were more abundant 
in the New Testament era, but they were tempo- 
rary. They ceased in a short time, probably before 
the end of the first century. It was intended that 
they should not continue. 

The New Testament Spirit is given largely for 
service. Judaism was not intended to spread. 
Christianity was. The world was to be evangelized 
by Christ's followers, and with this work before 
them, the great qualifying gift was given, as it 
appears from Jesus' promises: "He shall glorify 
me." "He shall convince the world of sin." "Ye 
shall receive power after that the Holy Ghost is 
come upon you, and ye shall be witnesses unto 
me." And that he came with a manifestation of 
tongues was not accidental, but indicative of his 
office. 

In six particulars, at least, the New Testament 
outpouring of the Holy Spirit differed from the 
Old Testament possession. 

First, he was given to every follower of the 



THE NEIV COMMUNITY 25 

Lord. "It shall come to pass in the last days 
that I will pour out of my Spirit on all flesh;" that 
is, on believers of every rank, sex, age, or social 
station; on old men and young men, on males and 
females, on bond and free. In the former age he 
was given only to official persons, judges, (Judges 
xv. 14) kings, prophets, priests. His power 
seemed also to inhere in the office and to affect the 
incumbent no matter what he might be morally. 
Hence the true prophecy of wicked Caiaphas 
(John xi. 51). The New Testament gift raised 
every man in the kingdom to the exalted rank held 
formerly only by the few. Hence in the present 
dispensation all the followers of Jesus are ad- 
dressed as a "royal priesthood," a "holy priest- 
hood" (I Pet. ii. 5). Jesus was speaking of John 
as a witness, when he said, "He that is least in 
the kingdom of heaven is greater than he." The 
humblest disciple of Jesus to-day stands high- 
er than John, and is capable of a clearer testimony 
to Jesus than this last and greatest of the prophets. 
The second difference is that in this latter age 
the gift of the Spirit is bestowed on none but good 
men. He makes and keeps them good. In the 
kingdom of grace there is no place for a Caiaphas, 
a Baalam or a Saul, son of Cis. They could not 
receive the Spirit now. His presence is not out- 
ward, but inward, not only on men, but in them. 
He touches and masters the flesh. A David would 
be restrained from his gross and cruel immoralities. 



26 THE ACTS OF THE APOSTLES 

And it must not be forgotten that it was while yet 
under the old dispensation that Peter denied the 
Lord, and Judas betrayed him. In the former day 
an unregenerate man might hold the office of priest 
or prophet, or king, and be an offia'ai witness of the 
truth. But now the witness must know the truth 
experimentally. 

Again, the Spirit to-day unifies. By him all 
Christ's followers are baptized into one body. 
He unites them each to each, and all to Christ (I 
Cor. xii. 13; Eph. i. 23). The Old Testament 
kingdom was a unit, but not a spiritual one. It 
was held together by a code of laws, by a constitu- 
tion. It could embrace men of but one nationality. 
The spiritual kingdom began so, but it soon broad- 
ened and became a "holy nation," welcoming men 
of all lands. Their speech and blood might differ, 
but, without any visible bond of union, their sym- 
pathies, their character, their conduct, their aims 
were alike, and all knew and owned the same 
Lord. 

Again, by the Holy Spirit the New Testament 
believer is received into a relationship with God 
which was not realized by the saints under the 
former covenant. "Ye have not received the spirit 
of bondage again to fear, but ye have received the 
Spirit of adoption whereby we cry, Abba, Father" 
(Rom. viii. 15). Christ is the first born among 
many "brethren" (Rom. viii. 29). They constitute 
a "household of God" (Eph. ii. 19) as well as a 
church. 



THE NEIV COMMUNITY 27 

Again, by the Holy Spirit God dwelt in his church. 
It became his temple (Eph. ii. 22). In the former 
days God dwelt with his people only by symbol. 
His temple was material, and he was present only 
by the shekinah. It is in this respect that the 
latter house far excels the glory of the former. 

Finally, the gift of the Spiritin the latter days was 
a permanent endowment. "He shall abide with 
you forever" (Jno. xiv. 16). He deserted Saul, 
the first king of Israel, and he lost his office. No 
doubt this is David's meaning when, in remorse for 
his crimes, he cries, "Take not thy Holy Spirit from 
me" (Ps. Ii). He had good reason to fear that it 
might go with him as it had gone with his prede- 
cessor, and that he might lose his crown. David's 
prayer must not be interpreted in a New Testament 
sense. Men might lose the Holy Spirit then. The 
symbol of his presence might desert the Jewish 
temple forever. But in the present blessed age 
he is present to stay. 

In limiting his presence to believers the scope 
of these remarks will not be forgotten. They 
compass only those points in which the New Tes- 
tament gift of the Spirit is peculiar. In every age 
regeneration is impossible without him. If in 
Paul's day the Lord must open Lydia's heart in 
order that she might attend to the word spoken 
(Acts xvi. 14), it is difficult to conceive how that 
word could anywhere or ever win saving human 
attention without the direct, divine and precedent 
aid. 



28 THE ACTS OF THE APOSTLES 

Should it be asked why the Holy Spirit was not 
given before Christ came, one consideration is 
sufficient for an answer. He is the witness to the 
truth, and to what could he testify until the truth 
came ? 

The office of the Holy Spirit being of this char- 
acter we can readily understand his influence on 
the believers at Pentecost. A new community 
was formed, new not merely in time, but in char- 
acter. The bond being spiritual they were not vis- 
ibly separated from the old community. The tem- 
ple prayers and sacrifices were not abandoned. 
But their connection with Judaism was but local, 
while the union among themselves was in the liv- 
ing Christ, and in a brotherhood in Him. They 
were in the same vine with the other sons of Israel, 
but alive now and fruitful, while all their fellows 
were dead. They did not yet reject the old, for 
that was God's too, but they admitted the new. 
This newness was threefold and of such a char- 
acter that its existence can be ascribed only to the 
Spirit sent down by the ascended Lord. It is his 
product and not man's. 

First, the thousands accepted new spiritual 
guides. They "continued in the apostles' doc- 
trine." The full meaning of this can be gained 
only by reflection. Who were these apostles who 
in an hour won so large a following, and one that 
could not be drawn from them afterward? They 
were untutored men from a distant province. They 



THE NEW COMMUNITY 29 

were unknown in Jerusalem, were without creden- 
tials, and, unlike the scribes, carried the diploma of 
no school. No one would for a moment think of 
saluting them as Rabbi. And yet the thousands 
took them for instructors in questions pertaining 
to eternal life, and refused henceforth to be led by 
those qualified and recognized by their own law as 
moral guides. If the students in a modern divin- 
ity school should abandon their learned and pious 
professors to follow thereafter an obscure and fan- 
tastic street preacher, the marvel would be no great- 
er. And it would mean the same thing, viz: that 
God was recognized to be with the street preacher. 
Men like Luther and Wesley have won a large 
following after years of patient toil. But who, save 
the fisherman of Galilee, won it in a day? God 
was with him. The matter cannot be explained 
unless we admit the overpowering presence of the 
Holy Spirit. He bound the thousands together, 
and bound them to Peter. They saw now, as Jesus 
saw, that the Jewish scribe and the doctors of the 
law were "blind guides," with no light in them. 
A second feature in the new community was their 
cheerful acceptance of new ordinances. Though 
they continued in fellowship with Judaism, its 
prayers, and its temple worship, they were also 
all baptized, and they all observed the commun- 
ion. The baptism is not so striking in the new 
community, for John had already made a place for 
it. Besides, the Mosaic law, with its rabbinical 



BO THE ACTS OF THE APOSTLES 

additions, had accustomed the Jews to the religious 
use of water. But the communion was wholly 
new. It spoke of the suffering of Jesus, by im- 
plication of his resurrection and directly of his 
coming again. It was no more radically Christian 
than is baptism, but its meaning was harder to 
see. But they saw it, and communed in breaking 
of bread. And then, unlike baptism, the communion 
was a weekly, not to say a daily, ordinance of the 
new community. This new rite could not have 
been established unquestioningly and at once by 
any human power. Think what it would cost now 
to add in any Protestant denomination a third or- 
dinance to the two already recognized. Both doc- 
trines and ordinances may vary from century to 
century, but the latter neither increase nor dimin- 
ish in number. Peter's followers added two. It 
argues the divine presence. The ordinances are 
divinely created in their number and character. 
No human power could possibly impose a third to- 
day if even there existed the disposition to do so. 
And what men could not do now they could not 
have done then. If the water and the blood bear 
record to the truth (I Jno. v. 8) along with God's 
Holy Spirit, it is because the water and the blood 
are the Spirit's ordained witnesses. They are not 
man's. 

The third feature in the new society was the com- 
munity of goods, a striking testimonial of the "unity 
of the spirit in the bond of peace." The thousands 



THE NFIV COMMUNITY 31 

recognized that they were one body in the Lord. 

To abandon the individual title to possessions 
is an act contrary to nature. The love of prop- 
erty, covetousness, the sense of need, make men 
cling to what they have. There is no wickedness 
in honest possession. By what power did these 
men triumph over their natural instincts, so that 
they gave up their property and made themselves, 
their wives and children, penniless? Men never 
did so before, and they have not done so since, 
except in feeble imitation of these. 

But the Jew had a double love for his temporali- 
ties. Property was to him a token of heaven's bless- 
ing. When his ways pleased Jehovah that compla- 
cence was shown in an increase in flocks and herds, 
and in abundant harvests. To be poor was to be 
under the divine frown. How came these people to 
obliterate their visible proof of heaven's favor un- 
less they had received an invisible one? They had 
the testimony of their hearts to God's love toward 
them, and now no longer needed the grosser testi- 
mony of their wealth. That the church in after 
ages has found it most difficult to maintain the 
spirit of this Pentecostal benevolence, to say noth- 
ing of the letter, goes far in showing the extraor- 
dinary influence prevailing in that early day. Con- 
vinced as they were that the Messiah had given 
his life for them, they must have thought it but 
right to give at least their property for his sake. 
Where there is no pecuniary benevolence there is 



32 THE ACTS OF THE APOSTLES 

no evidence of the presence of the Holy Spirit. 
These three features of the new community were 
the work of Christ through his Spirit. Mere hu- 
man power could not have produced them. What 
he does indicates his will, and ought to guide his 
followers in all time. The continuance in the 
apostolic teaching and in the ordinances is main- 
tained. Why is not the community of goods au- 
thoritative? It might be said that we have the 
spirit of it in the general benevolence of the church. 
But this answer will not serve. The ordinances are 
binding in the letter and in the form. Why not 
the community of goods? Only because of sub- 
sequent apostolic instruction in which Peter clearly 
admits a man's right to his own (Acts v. 4). Be- 
sides, there is no evidence that any church outside 
of Jerusalem had all things in common. The evi- 
dence points the other way. On other grounds 
Christ's followers are bound to be benevolent, but 
they are under no obligation to maintain a common 
purse. 



SPIRITUAL GUIDANCE S3 



SECTION IV 

THE APOSTLES REFUSE TO BE DIRECTED BY THE 
COUNCIL AND FIND A SPIRITUAL GUIDANCE 

Acts Hi. i — iv. 35 

The Scripture considered in the last section 
gives an outlook of a year or more over the believ- 
ing society. It was not for one day or for one 
month that they "continued" in the apostles' doc- 
trine, and in the maintenance of the communion, 
and of their common treasury. But now Luke 
turns from the history of the church to an episode 
which belongs to some time in this history. There 
is no hint of the precise date. But from the sub- 
stance of the section it looks as if some months, 
not to say a whole year, intervened between it and 
Pentecost. Among other things we are informed 
in this passage that the community of goods was 
kept up. How can this second mention be justi- 
fied unless we admit a considerable lapse of time, 
between it and the first mention? But at what- 
ever date the event before us occurred, for this is 
not material, the lesson is plain. It comes out 
clearly in the nineteenth and twentieth verses of 
the fourth chapter. God delivers the church from 
the direction of the Jewish council. The church's 
own conscience, inspired and enlightened by the 



34 THE ACTS OF THE APOSTLES 

divine Spirit becomes its sole guide. In other words, 
not even an implied director must exist between 
Christ and his people. The Sanhedrin is defied. 
The believers will follow the lead of Jesus only. 

Somewhere among the "wonders and signs" 
which attended the church all along (ii. 43) one 
was wrought so marked that the authorities must 
notice it. The -lame man was healed within the 
temple itself. He was well known, as he daily 
occupied the same place before the beautiful gate 
of the temple. The temple worshipers were ac- 
quainted with his ailment and its character. The 
man, when healed, thoroughly advertised the fact 
by his wild demonstration of delight in the temple. 
He stood, he walked, he leaped, he shouted in 
praise to God. He makes a lively use of his new- 
found powers. 

After the resurrection the rulers appear to have 
paid no attention to the religious movement in the 
city. Having secured the death of Jesus, and 
having heard nothing about him now for some time, 
they may have persuaded themselves that the work 
begun by him was at an end. They may not have 
been informed of the apostles' activity in the 
months just passed, or, if they heard of it, they had 
ignored it. But be the reason for the rulers' in- 
difference up to this time what it may, the healing 
of the lame man led them to act, and to act de- 
cidedly. But they had not merely the miracle to 
stir them. It was accompanied by a speech from 



SPIRITUAL GUIDANCE 55 

Peter that must have inflamed them. Its temper 
is wholly different from that of Pentecost. He be- 
gins with a series of pungent antitheses characteriz- 
ing their conduct in rejecting Jesus. God glori- 
fied him. Ye delivered him up. Ye denied him 
when even the heathen Pilate would have let him 
go free. Ye refused a holy man, and chose as 
your idol a murderer. Ye killed the very Prince 
of life, but God set himself against your conduct 
in that he raised him from the dead. It is he 
whom ye accounted a malefactor — it is through 
him that this benevolence is exhibited before you. 
These stinging words must have been like live 
coals in their consciences. But Peter grows con- 
ciliatory. Though he does not excuse their wicked 
conduct, he accounts for it. It flowed from an 
ignorance whose black pall covered people and 
rulers alike. With what significance he says 
"your" rulers. How much it implies. They are 
yours, and we have more light than they possess. 
There is a self-consciousness of independence and 
superiority. This single word shows the drift of 
this section. 

But Peter encourages his hearers. He is a Jew, 
and they are Jews. He assures them that on 
their repentance their sins against the Messiah, 
black as he has shown them to be, can be blotted 
out. They are to repent also (iii. 19) in order 
that (the "when" of the King James' version is 
wholly incorrect) the predicted times of refreshing 



§6 THE ACTS OF THE APOSTLES 

may come, and that God may send them Jesus 
Christ. All the prophets have foretold these hap- 
py days to come. The Messiah is absent now, 
but only until the time of restitution (hi. 19-26). 

The speech is spiritual, it demands repentance, 
but its promises are largely Jewish. The hope 
held out is not that the hearer may depart and be 
with Christ, it is that Christ may return and be 
with him. It answers, as far as it can be answered, 
the question of the first chapter, asked just before 
the ascension: "Lord, wilt thou at this time restore 
the kingdom to Israel?" Peter has learned some- 
thing meanwhile. Christ has been received in 
heaven, but he will come again at the restoration 
of all things spoken by the prophets. It is the old 
Jewish hope, but its grossness is eliminated. It 
is the hope set before the Jewish heart to-day. 

This promise of his coming again must have 
stirred the rulers. It implied not only his resurrec- 
tion, but a revival of all the trouble that they had 
made for themselves when he was present. The 
priests, the chief of police in the temple and the 
Sadducees have Peter and John arrested. What is 
the charge? That they taught the people, and 
preached the resurrection (iv. 2). It was the 
speech that went to their souls. They would have 
been glad enough to have separated it from the 
healing of the lame man, but they could not. The 
command of the Sanhedrin was not that they 
should not heal, but that they should not teach. 



SPIRITUAL GUIDANCE 37 

Peter's address to the people was the real griev- 
ance. He and his fellow laborer are imprisoned 
until the morrow. They have met their first op- 
position. But how mild it is. They are shut up 
only because the day is too far gone for an imme- 
diate trial. There are no harsh Roman guards, no 
chains, no stocks. These came later, after the 
flesh of the witnesses has become somewhat indu- 
rated. God spares them from an overwhelming 
trial at the start. The first time their Master was 
arrested he was chained and mocked and killed. 
Not so the followers. 

At this point (v. 5), while we are waiting 
for the morrow, the history gives us the num- 
ber of the believers. While the five thousand 
were Jews, every one, they were something 
more, much more. The difference was such 
that they were known, and could be counted. 
Peter's teaching was not only filling the city, that 
was not so serious, but it was putting a spiritual 
stamp on men, a stamp plain to be seen. And 
that there were five thousand such who could no 
longer be counted with the multitude, but must be 
allotted to Peter's party, was not soothing to the 
rulers. Church statistics are significant and valu- 
able when they imply character rather than num- 
bers. 

With the dawn of day the great Jewish council 
meets. To show the seriousness of the hour Luke 
gives the names of some of the high functionaries. 



38 THE ACTS OF THE APOSTLES 

Annas and his son-in-law Caiaphas we have met 
before. John and Alexander are unknown. Their 
names are mentioned for their official weight, not 
for their moral worth. And now Peter stands in a 
presence the most august on earth. He is not 
abashed. He makes his defense with such skill 
and ease of utterance as to win the admiration of 
his inimical judges. His opening sentence has a 
sting of sarcasm in it: "If we this day be exam- 
ined of the good deed done," we, men, charged 
with a work that is certainly superhuman, charged, 
too, not with a crime but with a deed of benevo- 
lence. The council was at a disadvantage from 
the start. The fishermen were too much for the 
astute Sanhedrists. The latter were vexed with 
the apostles' teaching, but they could not disjoin 
it from the miracle, and Peter makes the most of 
that. Was it here that he learned, what he after- 
ward wrote, how "with well doing to put to silence 
the ignorance of foolish men" (I Pet. ii. 15)? A 
good deed was then, as it is now, the bulwark of 
the gospel. And how is it that these very men who 
had talked so wisely about the proper time to ap- 
prehend Jesus (Mark xiv. 2) — how is it that 
they committed the egregious blunder of arresting 
the apostles so inopportunely? Any other time 
would have served Annas and his company better. 
May we see here the guidance of an overruling 
power, that made Peter all the mightier in defense 
by making his opponents weak? 



SPIRITUAL GUIDANCE 39 

But while the prisoners are saved from punish- 
ment, they meet what is a vastly greater trouble 
— they are forbidden to teach or to preach. They 
refuse to be silent. They announce their determi- 
nation to disobey. The marvel of the apostles' 
stand is twofold. First, they rebel against the 
authority constituted by the law of Moses. The 
Sanhedrin was an ancient and an august body. 
The high-priest was its head. It was the supreme 
spiritual judicatory in Israel. But, more than 
all, Jesus himself seemed to admit its rightful au- 
thority. He said to his disciples: "The scribes 
and Pharisees sit in Moses' seat; all therefore that 
they bid you, that observe and do, but do not ye 
after their works" (Matt, xxiii. 1,2.) The very con- 
demnation of their conduct by Jesus is a testimony 
to their office. Their wrong-doing did not annul 
their title. How now, in the face of their constitu- 
tionality and Jesus' endorsement of it, can we justi- 
fy Peter and John in practically denying it ? There 
is but one way. The boldness, the interpretative 
insight, the courage, the resolution of this hour 
were the product of the Holy Spirit. Even Jesus' 
words, which sweepingly admitted the regulating 
power of the great council, are seen to be inap- 
plicable here. Just how they reconciled them 
with the stand which they took against them, we 
cannot tell. But they did reconcile them, and 
rightly too. Perhaps they said an institution of 
the law has no jurisdiction beyond the law, and 



40 THE ACTS OF THE APOSTLES 

cannot claim it in the realm of the spirit. Certain 
it is that they refused to obey the council in the 
matter of preaching the gospel. 

But now what are they to do ? To go on with 
their work is a contempt of court which may lead 
to the destruction of the apostles. They find their 
way walled up to heaven. They are in a strait 
from which there seems to be no human deliver- 
ance. They recognize their helplessness, for they 
go to their own company, and with them appeal 
to God, not now as the searcher of hearts (i. 24,) 
not as a lover and friend, but as the first cause: 
"Thou, Lord, which hast made heaven and earth, 
and the sea and all that in them is." For nothing 
but the same creative power can now make a way 
for them. They encourage their hearts in detect- 
ing that the situation into which they have *:ome 
is precisely like that, indeed, is that at which he 
who is "sitting in the heavens shall laugh" (Ps. ii.) 
They recite the psalm before the Lord: "Why do 
the heathen rage and the people imagine a vain 
thing; the kings of the earth stood up, and the 
rulers were gathered together against the Lord and 
against his Christ." They have the spiritual per- 
ception which shows them that this prophecy is 
now theirs. They identify its terms with a pre- 
cision that parallel columns make apparent at a 
glance: 



SPIRITUAL GUIDANCE 41 



PROPHECY. HISTORY. 

Kings Herod 

Rulers Pilate 

Heathen Gentiles 

People Israel. 

The failure to see that their own days were pre- 
dicted days was the ruin of the Jews. They could 
not read the signs of the times. They unwittingly 
fulfilled the voices of their own prophets, heard 
every Sabbath day, by condemning Jesus. The 
apostles were not so dull. They were under the 
guidance of him who gave the prediction, and by 
his aid they knew the times to which it referred. 

But while this Scripture would encourage the 
early church, it also warned it. If God would 
turn its enemies into derision, the church itself 
must henceforth pursue its course against opposi- 
tion. If the disciples will not obey the council, 
they may expect that council's hot opposition. 

The disciples' prayer is very pointed. It touches 
nothing but the thing in hand. They do not ask 
the Lord that their enemies and his may be given 
a better heart. They do not ask that they them- 
selves may be spared from opposition, from pains 
and penalties. Their only entreaty is that they 
may be enabled to do what they avowed before 
the council they would do. They were sure that 
was their part, and, if they could do this, all the 
rest could be left to God. The answer comes at 



42 THE ACTS OF THE APOSTLES 

once. It is significant, and easily understood. 
"The place was shaken where they were assembled 
together." It could hardly have been a house. 
He who shook the earth must be its maker. They 
had cried to him as creator, and he answers in 
that character. His fiat shall open a way for them 
to continue the preaching of the gospel. 

And here we might expect the section to end. 
It is complete. But we find appended a second 
statement of the community of goods. What pur- 
pose does this repetition serve? It shows that the 
fierce shock of opposition did not shatter the 
church at the very point where it might be expect- 
ed to break. In the enthusiasm of their love just 
after Pentecost, when they had "favor with all the 
people," they may risk to part with their goods. 
But will they continue to abandon their earthly 
dependencies in the face of persecution? A man 
may part with his superfluous outer coat when the 
sun shines warm. But will he be equally benevo- 
lent in the hour of the raging storm? This second 
mention of the community of goods supplements 
the first. The church's benevolence was not fa- 
naticism. It was born of the Spirit, and so main- 
tained itself when trials came. And the mention 
of it here shows that what seemed to be gold in 
the sunlight, proves also to be gold in the crucible. 



THE SACREDNESS OF THE CHURCH 43 



SECTION V 

THE SACREDNESS OF THE CHURCH 

Acts iv. j 6 — v. 1 6 

The five thousand are no longer under the direc- 
tion of the Great Council. They are a compact 
body with "one heart and one soul." They have 
become an independent company. It is instructive 
that they are not called the church until this sec- 
tion is reached. The word is spurious in the last 
verse of the second chapter. But now, when they 
have resolved to be led only by the Spirit, are they 
for the first time given the worthy title. 

This independence confers a digniiy upon them, 
a dignity more than earthly. If it was right for 
them to remove from Judaism, God had moved with 
them, and was among them. All -the sacredness 
that had once belonged to the tabernacle and the 
temple was now transferred to them. They were 
a holy body. This is the lesson of this section, and 
this the church itself, as well as the Jewish mass 
around it, did not know until God's judgment 
gleamed among them. This ignorance was not 
justifiable, but inevitable. Men are slow to learn 
reverence in God's presence. Moses does not put 
off his shoes before the burning bush until com- 
manded. If Nadab and Abihu can see no differ- 



44 THE ACTS OF THE APOSTLES 

ence between the holy tabernacle and an Egyptian 
shrine, the stroke of sudden death must teach it. 
If a David will place God's ark on a cart, and not 
carry it on the shoulders of men as the law pre- 
scribed (I Chron. xv. 13), one of his chief men 
must die. The judgment on Ananias and Sapphira 
was of the same character and for the same pur- 
pose. God would teach that nothing unhallowed 
can be admitted in the service of his house. And 
the church was now his house. Another reason 
made this judgment inevitable in the church. 
What was the body? Who composed it? It was 
made up of the common people. Common people 
from Galilee were its leaders. None of the priests 
had at this time believed in Jesus. There were so 
many poor in the church that special provision 
had to be made on their account. It was a body 
without an acknowledged head, without a place of 
worship which it could call its own, without wealth 
and without social rank, a company of enthusiasts 
with no visible reason for existence. Who in that 
day, or in any day, could respect an assemblage 
of such a character? Who with less spirituality than 
an apostle possessed could even dream that God 
dwelt in such a body? For society so constantly 
estimates men entirely by their adventitious cir- 
cumstances that it has wholly forgotten that the 
Divine One is no respecter of persons, and rates 
men only as men. 

Luke shows plainly how the lesson of the sacred- 



THE SACREDNESS OF THE CHURCH 45 

ness of the church was taught. Among others who 
from time to time sold their possessions and brought 
the entire proceeds to deposit them at the apostle's 
feet, there was one Joses. At this early stage he 
must have been recognized by the church as a 
man of character, for the historian lingers over 
his name and gives interesting notes about the man. 
He was a Cypriote by birth, a Jew by blood, and 
of the priestly tribe of Levi. This man's benevo- 
lent act seems to have incited Ananias to an imi- 
tation of it. He and his wife sell their possession, 
but keep back part of the price. They coveted 
the honor which was bestowed on those who gave 
all, but in their love of money they would not pay 
the cost of that honor. In some way, we know not 
how, Peter detects the fraud, and when Ananias 
appears in the church with some part of the money, 
the leading apostle charges him at once with his sin. 
The language of the accusation is instructive. An- 
anias has lied, lied not to the church, but to the 
Holy Ghost enshrined in it. Peter repeats the 
charge in different terms: "Thou hast not lied 
unto men, but unto God;" in which there is an 
incidental testimony to the Deity of the Third 
Person in the Trinity, for he who was first called 
the Holy Ghost is now called God. Three hours 
later, in addressing Sapphira, Peter again varies 
the phraseology, and declares the sin committed 
was against the "Spirit of the Lord," which may 
mean simply the Christ. God in his three per- 



46 THE ACTS OF THE APOSTLES 

sonalities was present in his church, and Ananias 
and his wife, in attempting to deceive men, were 
really insulting God. Peter's language makes it 
very clear that the church was God's dwelling- 
place, worthy of the same reverence that the tab- 
ernacle and its outgrowth the temple once pos- 
sessed. Hence the judgment that overwhelmed 
Nadab and Abihu overtook also Ananias and Sap- 
phira. Its significance is at once plain to all. For 
three times in this short section we are told of the 
awe that seized both the church and the commu- 
nity. "Of the rest," (those outside the holy as- 
semblage) "durst no man join himself unto them, 
but the people magnified them." They must admit 
in the presence of this double, miraculous judgment 
in the church, that God was in it. It gave the 
church a holy character. The result was, and this 
is to be observed not only here but at the close of 
every one of these earlier sections of the book, a 
marked increase in power. While hypocrites 
feared to join the church, believers multiplied, the 
reputation of the church spread to the neighbor- 
ing Judean towns, and Peter gained such fame that 
his very shadow was coveted. 

In this story of Ananias' lie, even a casual read- 
ing shows that he spoke no word. It does not ex- 
plain the matter to say, in popular language, he 
acted a lie. What he did was to take advantage 
of a common understanding, of a common custom 
created by God's Spirit. Those who gave to the 



THE SACREDNESS OF THE CHURCH 47 

church had been moved up to this time to give all, 
so that it had come to be considered as a matter of 
course that when any man brought an offering he 
brought his entire property. 

Ananias seizes on this. He virtually said to 
himself: "I will take only a part of my money, and 
thereby get the credit of having given my whole 
possession." It was freely conceded that he was 
under no obligation to give all his substance, nor, 
indeed, any of it, but he must not lay his hands on 
that sacred reputation which he did not deserve. 
It is sadly easy to set this sin forth by modern 
illustrations. The common understanding to-day, 
at least in the church, is that, when a man attends 
its worship, and participates in the communion, 
he is a good man. It is not difficult for the black- 
est hypocrisy to avail itself of this presumption, 
and pose before God's people as piety. It is al- 
ways assumed, in America at least, that when a 
man preaches to-day, he preaches sermons pre- 
pared by himself. This assumption furnishes a 
ready cloak for the man who covets a reputation 
which he is too lazy to earn, or for which God, by 
withholding larger endowment, has not intended 
him. Such moral breaches class the offenders 
with the first New Testament liars. If the same 
dire calamity does not at once overtake them, that 
first judgment of sudden death surely measures 
the enormity of every sin of false pretense in the 
church and adumbrates the judgment to come. If 



48 THE ACTS OF THE APOSTLES 

God now dwells anywhere among men, his abode 
is in his church. And that presence makes it holy. 
The church is not a religious club. It is not an 
association for moral culture merely. It is not a 
mere human creation. It is the house of God, 
and to fail to honor and reverence it as such is to 
be in danger of the sin of Ananias and Sapphira. 



DIVINE ENDORSEMENT OF THE APOSTLES 49 



SECTION VI 

THE DIVINE ENDORSEMENT OF THE APOSTLES AS 
AUTHORITATIVE TEACHERS 

Acts v. 17-42. 

This section is the sequel of the last but one. 
It is logically connected with the story of the first 
arrest of the disciples, and is complementary of 
that story. When the disciples were first brought 
before the council they refused to obey its com- 
mand, and went away saying, "We cannot but 
speak the things which we have seen and heard" 
(iv. 20). They continued to teach and to preach, 
and now in this second arrest God gives his unmis- 
takable approval of their course. They receive 
direct divine credentials that they are heaven's 
authorized teachers of its truth. 

Such an approval was needed. The thoughtful 
reader of the book of Acts finds comfort and a cer- 
tain sense of confirmation in this section. It has 
something of the character of a parenthesis. Any- 
one can see how easy it would have been to join 
verse sixteen, of the fifth chaper, with the first 
verse of the sixth chapter, and omit our present 
paragraph altogether. The omission would have 
marred neither the logic nor the symmetry of the 
Acts. But two considerations demand and justify 



50 THE ACTS OF THE APOSTLES 

its presence. First of all, the approval of the 
apostles' course in leaving the council after their 
former imprisonment was decisive, but it was not 
complete. May not the stand which they then 
took have resulted from religious obstinacy or ar- 
rogance? To be sure when they prayed for help 
in their dilemma the place was shaken, but might 
not the earthquake tremor have been a natural 
coincidence? And furthermore, in so far as it was 
an attestation of their course, its testimony went no 
further than the bounds of the church. The rulers 
could not have been influenced by it. Indeed, if 
the members of the Sanhedrin felt the seismic 
shock they might have claimed, if they had had 
occasion to make any claim about it, that it ap- 
proved their course in condemning the preaching of 
the gospel. But now, in the section before us, the 
twelve are given a sanction which is unmistakable, 
which is patent to all, and which makes it certain 
that the stand taken by the apostles was right, 
and that the earthquake tremor was vastly more 
than a coincidence. It was the answer of God to 
the prayer of the church. 

Again, the reader of this book needs a section 
like this to get on a level with the apostles, and to 
understand them. Without it we must look upon 
them as something more than mortal. They were 
but men. They had all the feelings and infirmi- 
ties of men. How is it that they did not yield to 
these? They had taken the awful responsibility of 



DIVINE ENDORSEMENT OF THE APOSTLES 51 

guiding Israel in matters pertaining to eternal life. 
It is a position in which the stoutest hearts have 
trembled. The apostles had no earthly sanction, 
no visible credentials. The opposition of the legal 
teachers was gathering like a thunder-cloud to burst 
upon their heads. They needed a "strong assur- 
ance." The reader of the book feels no little re- 
lief in finding here that they receive it. He knows 
now that though they are inspired apostles, they 
are also men like himself, unable to pursue a thorny 
path very far alone. They need help from time 
to time. Paul, after enduring a course of persist- 
ent persecution, received divine encouragement 
(Acts xviii. 9, 10). John the Baptist painfully hes- 
itated in his testimony (Matt, x . 3), even after he 
saw the Spirit like a dove descend upon the head 
of Jesus. The apostles needed encouragement. 
It is helpful to find just at this stage of their his- 
tory that it was given. 

The contents of the section are simple. The 
apostles are arrested and thrown into prison. 
The reason for their incarceration is not now 
merely because "it was eventide" (iv. 3). In the 
eyes of the law they were malefactors. But an 
angel delivers them. When rearrested and brought 
before the council, the adroit speech of Gamaliel 
secures their release with nothing worse than a 
beating. The proof of their credentials as teach- 
ers may be summed up in two sentences. First, 
God's miraculous care of them, and, secondly, the 



52 THE ACTS OF THE APOSTLES 

ensuing consciousness of their own dignity and 
exalted position. As to the first, an angel leads 
them out of the jail so secretly that not even the 
guards detected the escape. The mention of the 
guards and their vigilance makes the suspicion of 
unlawful jail breaking impossible. The perplexity 
of the council when at last they learn that their 
prisoners are teaching in the temple, shows that 
the escape transcended any rational explanation. 
It was miraculous. Again, the apostles have a 
command from the angel to "speak in the temple 
all the words of this life." Not one jot was to be 
abated in deference to the Sadducees, who were 
most offended. The requirements and the signifi- 
cance of the command are seen at once. Their 
escape will soon be discovered, and if they preach 
at all it must be at once. So they enter into the 
temple "very early in the morning." And while 
the service in the temple must necessarily be brief 
yet it showed the apostles' right to teach, for 
God commanded it. It was to be held, not in the 
upper room, not in the open street, but in the 
temple, in God's house. If they were teachers at 
all they were teachers in the very highest place. 
Another point in God's directing care is the unex- 
pected course of Gamaliel. His speech in the 
council proved to be the apostles' salvation. He 
shrewdly begins by hinting that they may be such 
fanatics as Theudas or as Judas. In this case a 
similar end was inevitable. And now at the prop- 



DIVINE ENDORSEMENT OF THE APOSTLES 53 

er place, (and this betrays his own conviction) he 
warns the council that the apostles' work may 
after all be from God. In the latter case to op- 
pose is perilous. His speech won the reluctant 
consent of the Sadducees, and the death which 
was intended was commuted to the beating in 
which the apostles gloried. The mention of the 
spirit (v. 41) in which they took their chastise- 
ment shows their confidence in their course. 

By their miraculous delivery from prison, and the 
command to speak in the temple, the apostles were 
certain to be self-possessed when brought before 
the council. They were more. They use one word 
that must have stung their enemies, a word that 
stripped these enemies of every official prerogative. 
When the council inquires: "Did we not straitly 
command you that you should not teach in this 
name," the answer comes sharp and quick: "We 
ought to obey God rather than men. 11 Peter may 
have admitted their official character before. He 
does so no longer. The council by its opposition 
to the Spirit has lost its credentials. It is hence- 
forth only a conclave of men, and the apostles are 
the leaders of Israel. 

Another sentence in Peter's speech discloses his 
consciousness of his own dignity, and that of his 
fellow laborers. After reciting the simple facts of 
the gospel he declares: "And we are his witnesses 
of these things, and so is also the Holy Spirit," a 
sentence whose quiet sublimity can be easier felt 



54 THE ACTS OF THt APOSTLES 

than described. Peter puts himself on the same 
plane with the Holy Spirit, so far as testimony to 
the truth is concerned. He even mentions him- 
self and his fellows before he mentions the Spirit. 
By the angelic rescue the apostles have learned 
not only that their course pleases God, but that 
they themselves are at one with him in spreading 
his truth, "laborers together with God" (I Cor. hi. 
9), and that they are special objects of his care. 
If they have no official place they have what is bet- 
ter, an official consciousness. And they plainly 
intimate that the council is devoid of the latter. 
For they say of the Holy Ghost that he is given 
to "all them that obey him" and the council is not 
obeying; it is opposing. And so the apostles go 
away from the council having in their hearts the 
Spirit's seal of their authority as preachers and 
leaders. 



INTERNAL DIFFICULTIES SURMOUNTED 55 



SECTION VII 

THE CHURCH SUPERIOR TO ITS INTERNAL DIFFI- 
CULTIES 

Acts vi. I -J 

The church has proved itself able so far to over- 
come every outward hindrance. It comes now to 
meet one within its own ranks. The trouble is 
very serious, but it is not beyond the church's pow- 
er to allay it. The number of the disciples was 
multiplying. While the field was small there was 
room neither for accidental nor intentional neg- 
lect in the daily distribution of alms. The broad- 
ening area of the church gave ample scope for 
both. But the disturbance was threatening, be- 
cause the wrong-doing was not accidental. It was 
planned. How else can we account for the fact 
that alms were withheld from persons of one par- 
ticular class ? The murmuring of the Grecians, the 
foreign-born Jews, arose against their home-born 
brethren. We are wholly in the dark as to the 
cause of this neglect. Neither can we guess by 
what means the alms had been distributed hither- 
to. Just one ugly fact stands out — widows were 
left to suffer, and widows only of alien birth. A 
breach in the church was imminent. The wrong- 
doing could not be justified. It was plainly delib- 



56 THE ACTS OF THE APOSTLES 

erate. But can it be removed? Can this vexa- 
tious, partisan benevolence be made to give place 
to an even-handed, impartial charity? 

The historian intends us to see that the church 
itself had power to recover from the ulcer that 
menaced its life. The apostles do not settle the 
question by authority. They throw the whole 
question back upon the church, even though it is 
in a disturbed and disquieted state. It is not only 
a better spirit that is needed now in the body, but 
also a better organization. Peace will return when 
there are more peacemakers. The twelve suggest 
the appointment of seven men, but refuse to have 
anything further to do in the case, except to con- 
firm the church's selection of its almoners. Their 
reason for this refusal is that they may "give them- 
selves continually to prayer and to the ministry of 
the word." Evidently they looked upon their sup- 
plications and their preaching as the highest be- 
nevolence. To draw them from their own proper 
work was another evil that the church trouble 
threatened. But they will not cease preaching, 
even to feed hungry widows. Let the church do 
its own work, and not burden the ministers of the 
Word. 

The men to be selected must have three qualifi- 
cations: "of honest report, full of the Holy Ghost, 
and of wisdom." That they were to look out such 
men clearly implies two things, that the church 
was old enough to have afforded time for the 






INTERNAL DIFFICULTIES SURMOUNTED 57 

growth of individual reputation, and that such 
growth was not yet general in the church. Honest 
report, a good reputation, would at once inspire 
confidence, so that the new men placed over the 
almsgiving would not be suspected of partiality. 
Their rich possession of the Holy Spirit would 
make them earnest and energetic, and their wis- 
dom would teach them ways and means to execute 
their difficult office. The fitness sought in the 
seven men was moral and religious. Social and 
business standing was not considered. 

The wisdom of the apostles' course commends 
itself to the church. So far, at least, the body is 
a unit again. The men are presented, and the 
apostles set them apart for their work. The troub- 
le is allayed. We are given to understand this by 
the happy note with which the section closes — 
"disciples multiplied" again, and "a great company 
of priests were obedient to the faith." The sacerdo- 
tal class had not been among the converts hitherto, 
but the church having shown itself able to subdue 
its own internal strife, they are attracted to it 
along with many others. 



58 THE ACTS OF THE APOSTLES 



SECTION VIII 

THE BROADENING OF THE CHURCH IN THE SPHERE 
OF ITS WORK 

Acts vi. 8 — ix. 4.3 

The church is now on the verge of a crisis. The 
appointment of the seven men to distribute the 
alms had an outcome surely not anticipated. It 
started the church on its mission to evangelize the 
world. Some years must have elapsed since the 
apostles received their commission to preach the 
gospel to the whole creation. Pentecost is five or 
six years in the past, and the risen Christ has not 
yet been preached out of the sight of Herod's tem- 
ple. The disciples have been left here long enough 
to test whether Israel would repent and secure the 
promise spoken by Peter, "that he may send the 
Christ who has been appointed for you, Jesus" (hi. 
19, 20, A. B. U. Ver.). 

One little note in the last section, when rightly 
heard, gave warning that the line of march to the 
world's limit was about to begin The reader is 
informed that "disciples multiplied in Jerusalem 
greatly." Why say in Jerusalem? To intimate 
that there were none elsewhere, but especially 
to show that the time had come to break the nar- 
row bounds. And long as the church had now ex- 
isted, and multiplied in numbers as it was, not a 



THE BROADENING OF THE CHURCH 59 

single Gentile had been invited to cross its thresh- 
old. None can enter yet, but the door is about 
to be opened to them. The next few months will 
witness a revolution more significant than any 
seen before or since. History was never made so 
fast. The barriers of ages are to be broken down, 
and the God of the Jews is to be accepted by the 
nations. Our section gives us an account of the 
first long stride in this direction. It tells of the 
opposition aroused by Stephen, gives his speech 
before the council, his death and the dreadful per- 
secution which followed the same day, and scat- 
tered the church; the conversion of the half hea- 
then Samaritans and the Ethiopian prince, and 
finally the miraculous calling and cleansing of an- 
other man for the apostolate. If the church's 
work was to be broadened there must be more la- 
borers, and laborers of broader views. We get the 
men in Stephen, Philip and Saul. We see in 
Stephen's speech how Jewish narrowness was giv- 
ing way, at least in the minds of some of the dis- 
ciples, and a more liberal view taking its place. 

The settlement of the trouble about the daily 
ministration of the poor fund was the entering 
wedge to the new movement. That settlement 
certainly brought the Hellenistic Jews to the front 
rank. The names of the seven are all Greek. 
The last one in the list is a Jew by religion, but 
not by blood — "a proselyte of Antioch." This lit- 
tle note is rich in meaning. We find Stephen as 



60 THE ACTS OF THE APOSTLES 

soon as he enters upon his office preaching in the 
Hellenistic synagogues. Plainly these foreign 
Jews with their more liberal thoughts had been 
suppressed. There must have been strong feeling, 
or why were their widows neglected while the home- 
born, Jewish widows were regularly fed? How 
could these foreign Jews, with their hearts full of 
God's love, forget their brethren in distant coun- 
tries throughout the Roman empire? If they had 
not acted as yet they must have thought much. 
And seven of them having been put into the front 
now, God soon gave them an opportunity for more 
extended work. They set out with a few loaves to 
feed their widows. It was not long till they had to 
feed the world with the bread of life. 

The course of events is not hard to trace. 
Stephen goes about with his alms. His work takes 
him to every part of the city, a work whose very 
beauty and Christ-likeness excite opposition in the 
hearts of the faithless Jews. He would meet these 
first in the unbelieving sons or other relatives of 
the widows to whom he carried relief. He would 
heal the sick he met, and do other benevolent 
wonders. Debate would follow. It would not 
be long till some vanquished opponent would 
bring charges against Stephen in the Grecian syn- 
agogue to which he belonged. The synagogue 
was no match for his spirit and wisdom. Craft is 
summoned, and false witnesses testify that he 
speaks against the temple and the Law, that he 



THE BROADENING OF THE CHURCH 61 

says Jesus will destroy the one and change the 
other. Where is Peter at this time? Where are 
the rest of the twelve? What does it mean a lit- 
tle further along in this section that we are told 
that all were scattered abroad, "except the apos- 
tles?" Why were these excepted? They had not 
offended. They had angered the Sadducees, but 
the synagogue and the people honored them. The 
gospel so far preached was rich, clear, saving, but 
limited. Peter was the apostle of the circumcis- 
ion, fitted in every way by grace, by training, by 
mental characteristics, for Judea. The only failure 
he ever made after Pentecost was in the Gentile 
city of Antioch (Gal. ii. 8-n). He knew how to 
deal in Jerusalem. To say that he founded the 
church in Rome is to deny the character both of the 
man and his work, and to make nothing of the 
special grace conferred upon him by the Lord. 

But Stephen was sure to wound the dearest 
Jewish prejudice. The charge of profanity brought 
against him was false. But he gave the occasion 
for it. While he must have honored the temple 
and revered the Law, his respect was not confined 
to them, as his speech in his own defense clearly 
shows. In studying this speech it must be remem- 
bered that it keeps this charge always in view, 
while it proves by their own history that the Jews 
always resisted God. Four thoughts stand out 
in this discourse: first, that God's dealing with his 
people showed constant progress. The end was 



62 THE ACTS OF THE APOSTLES 

not reached by a leap, but by development. In 
proof the story of Abraham is recited. He did 
not get into the promised land in a month or a 
year (vii. 4). When he reached it after a long 
sojourn in Haran it became his only by promise 
to his seed (v. 5). He did not get the covenant of 
circumcision till his closing days (v. 8). God's 
dealing with Abraham was progressive. It was so 
with his seed. When Joseph summons his breth- 
ren to Eygpt there were but seventy-five of them, 
and they remain few until the "time of the prom- 
ise" drew near, several hundred years later (v. 17). 
Abraham's immediate offspring did not receive the 
promised land. All they got in it was a grave 
which had to be purchased "for a sum of money 
from the sons of Emmor." (v. 16). When the 
hour of delivery came the people were not ready 
for it, and had to wait forty years while Moses 
tarried in the "land of Midian." The temple in 
which they boasted was not an exception. The 
idea of it was given in the tabernacle. Not until 
David's day was a house proposed, and not until 
his son's day was it finally built. Israel had ex- 
isted a long time without it. The difference be- 
tween Stephen and his hearers was the difference 
between the living and the dead, a difference often 
to be noted in the religious realm. Life means 
growth. Death is inability to go on. The Jew 
would not move. It seemed to him that the end 
of all things was reached in the temple, and in the 



THE BROADENING OF THE CHURCH 63 

Law. When the Messiah came he was expected 
to do no more than to deliver from political disa- 
bilities, and complete that which was. Crystalliza- 
tion had ensued. Stephen showed how God con- 
tinually advanced from one stage to another. The 
last stage was not reached in Judaism. God was 
leading on, Stephen was following, and the Jews, as 
usual, resisting the Holy Ghost. 

Stephen's second thought is that the temple is 
not exclusively holy. This stands out so clear 
that his hearers could not fail to get it. God ap- 
peared to Abraham in a heathen land, in Meso- 
potamia, even before he came to Charan (v. 2). 
Abraham's seed was to sojourn in a strange land 
(v. 6). Joseph had his whole glorious career in 
Egypt. His father found a famine in the holy land, 
and had to go down to the heathen land where he 
passed his last days. In that same land their 
great leader was born exceeding fair, and was ed- 
ucated there (v. 22). In another heathen land 
this Moses found God. His signs and wonders 
were done in Egypt, and in the Red Sea, and in 
the wilderness (v. 36). The angel was with him 
in the wilderness. The lively oracles were re- 
ceived there (v. 38). The fathers had the taber- 
nacle of witness, the germ of the temple, in the 
wilderness. Of all the good things to which Ste- 
phen points, Israel did not possess one apart from 
a heathen land, except the temple, and of that he 
says it was expressly declared that God was not 



64 THE ACTS OF THE APOSTLES 

confined to it (vs. 48-50). What was the lesson? 
Where God is there is his sanctuary. He said to 
Moses in the land of Midian: "The place where 
thou standest is holy ground." If God was with 
the church in Jerusalem, that church was holy. 
But Stephen's speech looks further. If God goes 
to the Gentiles now that will make them accepta- 
ble. By look and gesture and emphasis Stephen 
would not fail of being understood. They would 
get the divine lesson which he had gathered for 
them in the inspired history. But here, too, they 
were resisting the Holy Ghost. 

The third thought which Stephen presents is 
somewhat complex, but yet very clear. Israel, as 
the martyr's historical citations disclose, invariably 
opposed God in his first offer of mercy, rejected 
the deliverer sent, suffered a while in consequence, 
and then accepted that very deliverer afterward. 
Each stage in the chosen people's course has a 
dual phase. Abraham did not reach Canaan by an 
unbroken journey. He stopped in Charan, and 
did not go on till he suffered the loss of his father. 
The second effort brought him to the promised 
land. Joseph, the well-beloved son, was sent to 
his brethren with their father's love. They mal- 
treated him, but on their next contact with him 
they find him their deliverer. In this case we have 
the duality repeated. The first time the brethren 
went for corn they did not recognize their benefac- 
tor. But "at the second time Joseph was made 



THE BROADENING OF THE CHURCH 65 

known to his brethren" (v. 13). The hour and the 
occasion made it easy for Stephen to press home 
on his hearers in all its significance the simple 
story of Joseph's rejection. Had his auditors not 
rejected Jesus, a beloved son sent to his brethren 
in love? "He came unto his own, and his own re- 
ceived him not." The history of Moses is the same. 
He left the court of Pharaoh to visit his brethren in 
their bondage, "for he supposed they would have 
understood how that God by his hand would deliver 
them, but they understood not" (v. 25). And so 
they suffered forty years longer, until Moses was 
sent a second time (vs. 30-34). After the delivery 
the promised land is not reached until a second 
leader, with the same purpose as the first, is given 
to them. Though Moses was with the angel in 
Mount Sinai the people deserted his guidance, 
turned back in their hearts to Eygpt, wallowed in 
idolatrous sin and suffering for forty years in the 
wilderness until Joshua led them into their posses- 
sion (v. 45). And even in the building of the 
temple this duality is not forgotten. David de- 
sired to build the house, but Solomon accomplished 
it. In two of the cases cited another feature is 
added. Though Joseph's brethren for envy sold 
him into Egypt, "God was with him" (v. 9) and he 
was marvelously prospered among the heathen. 
The same was true of Moses, as is shown in the 
quiet little phrase that while in the land of Midian 
"he begat two sons" (v. 29). The family given 



THE ACTS OF THE APOSTLES 



him was a token of God's favor. In speaking 
( vs - 35-37) of the rejection of Moses by the chil- 
dren of Israel and his subsequent deliverance of 
them from bondage, Stephen's elqouence has a 
vehemence, a grandeur, lost, to be sure, in our 
translation, which must have been awe-inspiring 
in the heart of any candid hearer. 

The lesson in all this is evident enough. Were 
the Jews now, by their opposition to the gospel, 
once more about to reject the deliverer sent to 
them, to have him depart and prosper among the 
Gentiles while Israel meanwhile suffered until God 
should be pleased to send him a second time? 
"And Jerusalem shall be trodden down of the 
Gentiles until the times of the Gentiles be fulfilled" 
(Luke xxi. 24) "And ye shall not see me henceforth 
till ye shall say, Blessed is he that cometh in the 
name of the Lord" (Matt, xxiii. 39). Stephen 
clearly saw the doom threatening his countrymen, 
and that their despised Lord was on the eve of 
seeking his glory among the nations which the 
Jew hated. 

The fourth point in the address is seen at a 
glance, and can be dispatched with a word. If 
the prisoner is accused of disloyalty to Moses, he 
shows the falsity of the charge by his constant 
reference to the Law, whose writer he quotes as a 
prophet of Jesus. It was not he, it was his hear- 
ers who were law breakers. In a burst of impas- 
sioned words he charges the nation with its long- 



THE BROADENING OF THE CHURCH 67 

continued crime, its murder of the Just One, and 
its outrage of the angel-given code. This is the 
end. By stoning the speaker they add one more 
bloody proof to their wickedness, which was so 
plainly portrayed, while Stephen, in the spirit of the 
Master whom he sees, prays for his tormentors. 
The rejection of Jesus is completed in the person 
of his first martyr, and now soon we must follow 
his church elsewhere. The beginning of Jerusa- 
lem's end has come. 

But the city was not unanimous in its sentiment 
of persecution. Devout men, Jews and not be- 
lievers, gave Stephen an honorable burial, and 
sincerely lamented his fall. But another • party 
directed its hate against the church. Apparently 
the executioners of Stephen rushed back to the 
city as soon as he was dead, and assailed the 
church. In the flight of the believers we are told 
they went at first no further than Judea and Sa- 
maria (viii. i). But a new thing occurs now. 
Hitherto the gospel seems to have been preached 
only by the twelve. Now the scattered church 
goes "everywhere preaching the word." The dis- 
semination of the truth is no longer an exclusively 
apostolic function. When the field was enlarged 
the laborers were multiplied. We are not to sup- 
pose that these scattered believers declared the 
truth at first in any set form. The circumstances 
into which they were thrown by the persecution, 
would inevitably make them tell the story of love. 



THE ACTS OF THE APOSTLES 



As they sought shelter in the villages and towns 
of Judea they must explain how they came to be 
there, why they had left Jerusalem and were now 
wanderers. This would soon bring to the surface 
the latent talent in the dispersed church, and more 
formal preaching would ensue. We hear of this 
later on. (Acts xv. 35). The historian tells how 
a city of Samaria was evangelized. The leader 
was Philip, not one of the apostles, for they were 
not scattered, but one of the seven, the second one 
mentioned in the catalogue of their names (vi. 5). 
The first one had precipitated the broader work 
by going into the Hellenistic synagogues in Jeru- 
salem. The second one carries it on beyond the 
city's walls. We certainly now have a distinct 
step forward, for while the apostles remained be- 
hind in Jerusalem, we are given to understand that 
the gospel was successfully preached by others. 

God's purposes and God's plans are very far- 
reaching. We see now why the Samaritans were 
raised up more than six hundred years before, 
and why they had been preserved in their half and 
half character for centuries. They were neither 
Jews nor Gentiles. They were midway between 
these distant moral extremes. Jesus in his minis- 
try never went distinctly among the heathen, said 
he was commissioned only to the lost sheep of the 
house of Israel (Matt. xv. 24), but he honored 
these Samaritans (Jno. iv). And now God uses 
them as a sort of half-way house from those in the 



THE BROADENING OF THE CHURCH 69 

covenant to those who were outside of it. They 
were the ladder without which even the believing 
Jew, hampered as he was by his scruples, could not 
have got down to the uncircumcised Gentile. The 
leap was too great. The gulf between the two 
extremes was social, religious, political — and the 
Samaritan bridged it. God plainly intended him 
for this from the first. 

Since we have now a new work with new labor- 
ers, we have the Pentecost features repeated. 
Mircales attended the preaching (viii. 6). Bap- 
tism is mentioned, and believers came in great 
numbers. Indeed, we are evidently given to un- 
derstand that as the gospel spread the divine power 
attending it was intensified, for here many unclean 
spirits were cast out, and the paralytics were re- 
stored. Peter, to be sure, wrought great signs at 
the beginning of his work, but none of 'this lofty 
character. Thousands had been converted in 
Jerusalem, but many thousands more rejected the 
gospel, while here the people with "one accord" 
gave heed, and "great joy" possessed the whole 
town. 

Two other features in this Samaritan revival are 
plainly presented for our attention. Simon the 
magician occupies considerable space in the story. 
It will be recollected that we have two other sim- 
ilar stories in this book, in similar circumstances, 
the case of Elymas (xiii. 8), and that of the maiden 
with the spirit of divination (xvi. 16). They 



70 THE ACTS OF THE APOSTLES 

stand at the beginning of a new work, and show 
what the gospel had to encounter and overcome 
in that beginning. The gospel had not triumphed 
over the high priest in Jerusalem, but it mastered 
the self-appointed high priest of this Samaritan city. 
He who had bewitched the people is now left a 
selfish suppliant at the feet of the apostles, en- 
treating that the woes which he deserves may not 
come upon him. He and his money have lost 
their spell. 

The other feature is that while Philip could lead 
the people to Christ and baptize them, he could 
not confer the Holy Ghost. Peter and John came 
down from Jerusalem to do this. Here three 
things are implied: first, that the diffusion of the 
gospel was not to sever it. Jerusalem was not over 
Samaria, but Samaria could not be independent 
of Jerusalem. The apostolic office must be recog- 
nized and honored. Again, by the presence of 
these leading apostles and the conferring of the 
miraculous elements attending the Spirit's pres- 
ence, the new work was fully accredited as genuine. 
The third implication is subtile. If the Samaritans 
can believe and rejoice in that belief for sometime 
without the gift of the Holy Spirit in his outward 
manifestations (vs. 16, 17), and if he cannot be so 
given except by the imposition of an apostle's 
hands, is it not plain that the time has begun when 
he will no longer be present in his extraordinary 
displays? The twelve could not go the world over 



THE BROADENING OF THE CHURCH 71 

to lay hands on millions. There is no hunt that 
the Romans had this particular gift. The same is 
true of other churches. The gift, as this Samaritan 
account shows, was not intended to be universal, 
nor permanent. Men could accept and serve Christ 
without it. It was a sign only while signs were 
needed (I Cor. xiv. 22). 

The beautiful record of the Eunuch's conversion 
is given next. Its intent is the same, to show how 
the work was broadening. The first thing noted 
in the story is that the Lord specifically directed 
Philip to this man. The evangelist set out like 
Abraham of old, hardly knowing whither he went, 
and surely not why. As he pursues his journey of 
faith, he espies the state chariot of the Ethiopian 
officer. The Spirit directs him to join himself to 
this chariot. Philip by his shrewd question put 
to the rider gains a seat alongside of him. Philip 
had certainly gone to the Samaritans under the 
influence of the Spirit. But we are not told so. 
That so much is made of the divine guidance in the 
case before us, is intended to show that God's 
plans were now reaching afar. Here was a man 
from a distant region. Ethiopia was stretching 
out her hands. Must not Philip reflect, when his 
ministry with this African was at an end, that not 
only were the Samaritans to hear the gospel and 
believe, but the ends of the earth also? The relig- 
ious status of the Eunuch is not given. We do not 
know whether he was a Jew, a heathen, or a prose- 



72 THE ACTS OF THE APOSTLES 

lyte. Since he was present at Jerusalem to wor- 
ship, and was reading God's word, we may pre- 
sume he was the latter. But this need not be dis- 
cussed, for it is not the point. The story — and 
the Bible for that matter — is understood by at- 
tending to what it discloses, and by not spending 
time on what is purposely left obscure. The 
distant country and the rank of Philip's hearer are 
certain. He was a representative of a far-off land, 
whom God had chosen to hear the gospel message, 
and Philip could not fail to get the lesson. The 
gospel was intended for all the world. 

We are clearly informed of the Eunuch's occu- 
pation at the time he is met. He was reading 
one of the clearest testimonies to the Messiah in 
the Old Testament Scriptures. And he could make 
nothing out of it. Philip would, of course, be en- 
couraged to draw near when he found the prince 
thus engaged. But this could not account for the 
insertion here of the passage read. The reader 
was intent and earnest, and if such a man, with the 
Bible before his eyes, could not find the truth, how 
indispensable was the evangelist. This necessity 
would make itself plain to Philip as another lesson 
of the hour. It is just because the Eunuch needed 
the preacher rather than the preaching, that Phil- 
ip's sermon is not put on record. The sermon 
was really in the text before the inquirer's eyes, 
but he must have a guide to see it. Hence we are 
told that he "began at the same Scripture and 



THE BROADENING OF THE CHURCH 73 

preached unto him Jesus." The world then is to 
have the gospel, but it must get it from the 
preachers. For even with the Bible in his hand 
so intelligent a man as the Eunuch did not see 
the truth until the evangelist pointed it out. 

A third fact made prominent in the story of the 
Eunuch is his baptism. It is a little strange that 
this is the first time in this book, and for that mat- 
ter the first time in the New Testament, that the 
ordinance is described. Even with the thirty -sev- 
enth verse omitted as spurious, the act is set forth as 
in a picture. The chariot stood still, and "they went 
down both into the water, both Philip and the Eu- 
nuch, and he baptized him, and . . . they came up 
out of the water." Note upon what the emphasis 
is laid in this sentence. Its dual subject is men- 
tioned four times— "they," "both," "both," "Philip 
and the Eunuch" — which is a fair representation of 
Luke's Greek. It is to be observed, too, that it 
was the Eunuch himself that proposed the baptism. 
And where did he learn its requirement? Philip 
had preached unto him Jesus, from a passage which 
predicted his death — "his life was taken away from 
the earth" (Rom. vi. 4). Now, with the facts fairly 
before us they seem to present two things: first, 
that the Eunuch's evangelization completed itself 
in his baptism. He proposed it himself as the ap- 
pointed expression of his belief in what Philip had 
preached to him. The interpolated thirty-seventh 
verse, which makes the Eunuch say "I believe," 



74 THE ACTS OF THE APOSTLES 

is an impertinence. The baptism, or rather the 
proposal which culminated in the baptism, was the 
declaration of belief. Again, the baptism shows 
the completion and the success of Philip's mission 
to the Eunuch, so that it is immediately added: 
"The Spirit of the Lord caught away Philip, that 
the Eunuch saw him no more." The evangelist 
must stay until both come from the waters 
of baptism, but he need not stay a moment 
longer. This ordinance then, so minutely de- 
scribed here for the first time, in a place that 
looks with both eyes into the Gentile world, shows 
how that world is to be pledged to Christ. It sets 
out the missionary's duty. He must preach Jesus 
and baptize such as believe in him. 

The history of Saul's conversion follows. For 
the great work which is soon to begin there must 
be a fit and effective instrument. Saul has done 
his cruel work well in Jerusalem. But let him 
stay there if he wishes to continue it. The Lord 
will not interfere in the city that was soon to lose 
its place as center. But when Saul ventures abroad 
to check the work in the regions where the Lord 
has now sent it, the divine interference is imme- 
diate and direct. It was not without reason that 
Saul was arrested when on a journey to Damascus. 
In the voice that he hears twice: "I am Jesus 
whom thou persecutest," he learns the soul of his 
offending, and we get the key to his subsequent 
life and teaching, that Jesus is one with his follow- 



THE BROADENING OF THE CHURCH 75 

ers. The proud persecutor goes humbly enough 
into Damascus. He must be led by the hand. 
In his three sightless days of fasting, he must have 
suffered, and he must have thought what no heart 
and brain but his could have endured. As the 
three days and nights in the tomb gave the world 
a Saviour, so these three days and nights gave the 
world its greatest preacher of that salvation. What 
questions Saul had to settle in this time! But 
what they were we are not told, and can only im- 
agine. 

Ananias is sent to Saul. The Lord always hon- 
ors the means of salvation which he has estab- 
lished, and he does not himself invade their func- 
tion. The story of the mission of Ananias to 
Saul is not unlike that of Philip to the Eunuch. 
Only there the man in the dark was reading and 
needed help, but in this case he is praying. Philip 
went willingly, Ananias hesitatingly. In both 
cases the Lord sent a minister to guide. The hes- 
itation of Ananias shows how unexpected the con- 
version of Saul was, and how marvelous. The de- 
vout Ananias could not believe it. In the per- 
emptory command for him to go there is given a 
reason which is in harmony with this whole sec- 
tion: Saul is a chosen vessel to bear the Lord's 
name "before the Gentiles and kings, and the chil- 
dren of Israel." The work so long delayed among 
the Jews is now to extend to the nations, for the 
man is selected and designated to effect it. He 



76 THE ACTS OF THE APOSTLES 

is a Hellenist. He is thoroughly acquainted with 
the heathen. He is fitted by his education and 
temperament for it, and it is virtually said to be 
about to begin. For in predicting Saul's work, the 
Gentiles and kings, who were, of course, also hea- 
then, are mentioned before Israel (ix. 15.) That he 
always spoke first to Israel when he went abroad 
on his missionary tours, does not lie against the 
statement before us. It is the aim of his ministry 
which is here denned, and not its order. That he 
was a chosen vessel is to be proved by what the 
Lord himself will call on him to endure. To be 
honored with much service for God always involves 
the additional honor of much suffering (Mark x. 38.) 
It must not be forgotten how startling was the 
statement made to Ananias that Saul was to carry 
the Lord's name to the Gentiles. It would perplex 
him. It was made for his benefit, and was not 
communicated at this time to Saul, who apparently 
did not learn what his field was until some years 
later (Acts xxii. 17-22.) Everything connected 
with Saul surprised Ananias. In some way he had 
learned of the persecutor's visit to Damascus, and 
of its cruel intent, and so, when ordered to go to 
him, he protests: "Lord, I have heard by many of 
this man how much evil he hath done." Saul was 
notorious. His every movement must have been 
watched by the saints. And the surprise and re- 
luctance of Ananias show how far the Lord's lead- 
ing here was ahead of the best man's expectation. 



THE BROADENING OF THE CHURCH 77 

Saul was not the development of his times. He 
was one born out of time, and the times were pre- 
pared for him or in process of preparation. 

Ananias visits Saul. He tenderly addresses 
him, and in the end baptizes him, after which, 
all questions being now settled, and Saul convert- 
ed to the Lord, the long fast is broken, and the 
young saint takes food. ,One feature in the inter- 
view is peculiar. Saul receives the gift of the Holy 
Ghost, not at the hands of an apostle, but at the 
hands of Ananias, of whom there is no record of 
any official rank. "The Lord hath sent me that 
thou mightest be filled with the Holy Ghost," says 
Ananias. The instance is solitary in the New 
Testament. Its object is plain. Saul's ministry 
was in no wise to be dependent upon that of his 
fellow apostles, the twelve. He was not to be be- 
holden to them for so striking a gift as the Holy 
Ghost. They might lay their hands on the Samari- 
tans, but not on him, specially chosen by the 
Lord. And furthermore, this siugle instance shows 
that the power to impart the gift of the Holy Spir- 
it did not inhere in an office, but pertained to the 
Lord himself, who might designate anyone to lay 
on hands. 

Saul, unlike any new convert hitherto, preaches 
immediately, and effectively. His theme is differ- 
ent from that which was presented before. The 
proposition which Peter labored to establish was 
that Jesus was the Messiah. Saul's topic is that 



78 THE ACTS OF THE APOSTLES 

Jesus is the Son of God (ix. 20). His preaching 
astonishes every one, which still goes to show that 
God's hand was in it directly. Such a change in 
such a man could not be explained by anything 
known to men. His sufferings begin early, but 
not immediately. Luke, in his phrase "after that 
many days were fulfilled," furnishes a place for the 
three years' visit to Arabia, and the return to Da- 
mascus (Gal. i. 17, 18). We need not raise the 
question whether Luke knew of this visit or not. 
It was on Saul's return from Arabia that Damascus 
was ready to destroy him. He goes to Jerusalem 
and has a cool reception (v. 26). Barnabas ac- 
credits him to the apostles, and shows how fully 
he is committed to the Lord Jesus in that he had 
preached in his name. An impostor, a feigned 
disciple could not do this, for from the Jew's 
point of view it was blasphemy, and would con- 
demn even a pretender. In Jerusalem Saul speed- 
ily finds his way to his compatriots, the Grecians. 
But they who had stoned a Stephen would surely 
not keep their hands off of one whom they must 
regard a religious traitor. "They went about to 
slay him." There was no place for him in Judaism, 
even among the apostles, and hence, in perfect 
harmony with the whole story, we find him sent to 
the heathen cities Caesarea and Tarsus, where for 
years he was "unknown by face unto the churches 
in Judea" (Gal. i. 22). God designed him for the 
Gentiles, and while Peter can find tolerance in 



THE BROADENING OF THE CHURCH 79 

Jerusalem, everything about Saul is so ordered 
that his very life is in danger, except in heathen- 
dom. The divine intent for him so shaped his 
course that that intent was necessarily realized 
(I Cor. ix. 16, 17). 

The section closes with an account of two stu- 
pendous miracles (ix. 32-43.) Why are they re- 
corded here? And why were there none of this 
magnitude before? The palsy, semi-death, is van- 
quished and a corpse is retenanted by the departed 
soul. The answer suggests itself. The "greater 
works" which the apostles had been promised 
(John xiv. 12) were not given earlier because they 
had not earlier set about carrying out the Lord's 
command to preach everywhere. They were im- 
possible while the gospel was confined to Jerusa- 
lem. The paragraph here has a significant be- 
ginning, easily overlooked — "And it came to pass 
as Peter passed throughout all quarters." These 
great works were the outcome of a ministry at 
large. And they are recorded to show that the 
gospel had not lost any of its power in going 
abroad. It had increased that power. Indeed the 
record shows a deeper, sweeter feature. The faith 
of the saints had increased, for it is they who on 
Dorcas' death send for Peter, to do the unheard-of 
thing of restoring her to life. 

And thus the section closes. The gospel has 
spread, spread with a flow that promises to go 
much further than Judea, new laborers are pre- 



THE ACTS OF THE APOSTLES 



pared, and God's hand, which has been manifest in 
the widening movement all along, is most power- 
fully manifest at the close. The dead are restored 
to life. 



PREPARATION FOR ADMISSION OF GENTILES 81 



SECTION IX 

PREPARATION OF THE CHURCH FOR THE ADMISSION 
OF THE GENTILES 

4cts X. I xi. 1 8 

The idea which runs through this section from 
beginning to end is preparation. Luke intends to 
show how all become fitted for the reception of 
the uncircumcised within the gospel fold. Corne- 
lius and Peter were instructed about the same time, 
each by an appropriate vision. Peter and the six 
brethren who went with him to the house of Cor- 
nelius had every lingering doubt of God's will 
driven from their heart by the gift of the Holy 
Ghost conferred upon the Gentiles. And now he 
and the brethren who accompanied him qualify 
the churches in Judea and Jerusalem by informing 
them of what God did, so that Jerusalem heartily 
exclaims: "Then hath God also to the Gentiles 
granted repentance unto life." (xi. 18). Before 
we look at the story several questions confront us. 
Why must Jerusalem and Judea have such over- 
whelming proof of the Lord's purpose to save the 
Gentiles? Has not Samaria been gladly wel- 
comed among the Jewish believers? Has not the 
Eunuch been baptized? Has not Saul been con- 
verted that he may be sent to the Gentiles? But 



82 THE ACTS OF THE APOSTLES 

the gulf between the Jews and the heathen was 
much wider and deeper than that between the 
Jews and the Samaritans. Judea had, to some 
extent, accepted Christ, but it had not rejected 
Moses, who forbade social and religious intercourse 
with the heathen. The separation was complete. 
It was not a matter of a day, but of centuries. 
It was worse than Hindu caste. The chasm be- 
tween the blacks and the whites in this country is 
as nothing compared with that between Jew and 
Greek. The touch of the latter was defiling, his 
food was an abomination to the devout Israelite, 
and his religion blasphemy. How could the black 
man and the white man be made one to-day so 
that they might sit at the same table, so that their 
sons and daughters might intermarry, and so that 
both might drink from the same communion cup 
at the Lord's table? But he who should propose 
this in our time would have an easy task compared 
with the awful problem which confronted Peter. 
He knew that the Gentile was to be saved. The 
Old Testament declared it on every page. The 
Lord Jesus confirmed it. But how should it be ac- 
complished? It was accomplished. The preju- 
dices and convictions of ages gave way. The Jew 
had to haul down his banner before the Gentile, 
and admit him to the church as a brother. And 
he who knows what human nature is must admit 
that no earthly power could have solved the prob- 
lem in a single generation. Only God could. The 



PREPARATION FOR ADMISSION OF GENTILES 83 

revolution was bloodless, but history cannot point 
to a greater, wrought even by arms. It is little 
less marvelous than the resurrection of the dead. 

But why should Cornelius be prepared by a vis- 
ion for the change just at hand? Because, know- 
ing Judaism as he did, how could he without divine 
guidance hope to enter its portals? If he had ever 
thought of such a boon, he must have looked with 
despair at the lofty walls that surrounded the sa- 
cred temple. But God comes to him. He directs 
him to send for the man who carried the keys of 
the kingdom. Cornelius is the first to knock at 
the door for entrance. He could not have ventured 
nigh without the command from heaven. Besides, 
it was every way best in such a case that the 
movement should commence with the excluded 
party. The Gentile was, after all, the sinner. If 
reconciliation is to be secured let the offender seek 
it. It will make it easier for Peter a few weeks 
hence in Jerusalem to say that he did not offer the 
gospel to the nations. God sent a man from 
among them to seek it. The movement began with 
God and not with feter. 

The story begins with a description of Cornelius. 
He was of pure Roman blood, as we gather from 
the statement that he belonged to the Italian band. 
This was his barrier to the kingdom, as well as the 
reason why he was selected to enter it. His dis- 
advantage was his advantage. But while his na- 
tionality was against him, everything else was in 



84 THE ACTS OF THE APOSTLES 

his favor. He was a man of earnest spirit. He 
revered Jehovah, and had led all his household to 
do the same. He was kind toward the Jews, giv- 
ing them much in alms, and he observed the Jew- 
ish hours of daily prayer. If by birth he was a 
heathen, in heart and life he was equal to the best 
Jew. It was such a man that God chose to lead 
into the kingdom. Peter made special note, of his 
character when he came to offer him the gospel 
(x. 35). The mouth of Jewish exclusiveness and 
prejudice could find no word to utter against Cor- 
nelius. Even bigotry must be dumb. The gospel 
was for the foulest heathen, as well as for the fair- 
est. But the time for the vile was not yet ripe. 
The Lord did not tax his people too heavily when 
he offered them the first alien for their suffrage. 

Why Cornelius had a vision of this character is 
not revealed. He may have been praying for an 
assured salvation. It is difficult to conceive that 
he was seeking an entrance to the church. He 
knew the obstacles. But he is greatly encouraged 
to send for Peter. First, he is assured that his 
pious deeds are acceptable. Arid in the instruction 
for finding Peter one word is thrown in that would 
help Cornelius. Peter was stopping with a "tan- 
ner" (v. 6), a business so ceremonially unclean that 
he who pursued it lived outside the city by the sea- 
side. The soldier would be led by this word to 
feel that Peter was not the most rigid Jew, and 
that he might be approached. For Cornelius did 



PREPARATION FOR ADMISSION OF GENTILES 85 

not know how thoroughly the Lord would prepare 
the apostle for the summons from Caesarea Cor- 
nelius sent in pure faith in the divine vision, being 
convinced by it that Peter would tell him what he 
ought to do. He sent forthwith. He shows his re- 
gard for Peter by sending two from his household, 
and a devout soldier. But before he dispatches them 
they must be prepared for their strange mission. 
This was not a case like that in which another 
centurian could say: "I have soldiers under me, 
and I say to one go and he goeth" (Luke vii. 8). 
These had a common interest with their superior, 
and must plead their own in pleading his. And 
thus the three men set out, unconscious that they 
are the world's first missionaries for the heathen. 
The next day Peter has his vision. The mid-day 
meal is delayed, it may be all the more because an 
apostle was to be dined. He is in prayer. Who 
knows but this very Gentile question was pressing 
itself upon his heart? Judea was evangelized, and 
the leading apostle has reached the very border of 
the sea that led out to the world. Where should 
he go next? Meanwhile his hunger increases, and 
gives shape to the visions of his head. What a 
trifle is a dinner. The tardiness in getting this 
particular one ready was an important factor in the 
world's salvation. Before God nothing is indiffer- 
ent, and in the furtherance of his purpose the com- 
monplace becomes sublime. The trance into which 
Peter fell was in line with the physical condition 



THE ACTS OF THE APOSTLES 



in which he was. He saw food animals as well as 
others, and he heard a voice inviting him to slay 
and eat. But there was a deeper meaning. The 
very question to be settled was a social one, a 
question about eating. Equality is expressed 
nowhere so clearly as at the table. Peter and Cor- 
nelius were soon to sup at the same board. And 
the vision asks him to eat where clean and unclean 
are mingled. Two other things Peter would note. 
The great sheet came down out of heaven. It was 
offered to him from above. When the vision was 
over the sheet returned to heaven. Would this not 
say to him that men on either side of the code of 
Moses were now acceptable on high ? The vision 
was repeated. Peter saw and heard three times. 
The voice was unmistakable — "What God hath 
cleansed that call not thou common or unclean." 
The repetition showed the exceeding importance 
of that which was signified. 

While Peter is trying to solve the meaning of the 
trance the messengers from Caesarea have found 
the house where he is stopping, and are inquiring 
for him. He gets another lesson. The Spirit bids 
him to go with them. In a matter so serious the 
chief actor must have the clearest light for his 
course. The messengers make their errand known, 
and in pleading the cause of their master drop one 
fact not given before. He is "of good report among 
all the nation of the Jews" (v. 22). If any hea- 
then can be received among the Jews this was just 



PREPARATION FOR ADMISSION OF GENTILES 87 

the man to select for that honor. Peter has no 
choice. He must go. But he cannot start that 
day, so that another strange thing occurs. He 
took into the house and lodged three Gentiles. 
Did he eat at the same table with them? The 
next day they set out on the journey to Csesarea. 
But Peter does not go alone. In a matter of so 
much importance he takes witnesses with him, 
"certain brethren from Joppa." We learn subse- 
quently their number was six. Is it at all signifi- 
cant that with Peter this made the number of Jews 
who went on this mission seven? In the meeting 
between the apostle and the soldier we see the 
most profound respect on the part of the latter. 
He meets Peter at a distance from the palace, and 
worships him. But that he learns better is seen la- 
ter when he walks by his side and the two converse 
as equals until the house is reached. Here Peter 
meets a great company. "Many were gathered 
together." It must be observed that this Gentile 
Pentecost affected probably more persons than 
were present in the upper room at the Jewish Pen- 
tecost. At the latter the number was one hundred 
and twenty. With the family, the kinsmen, the 
servants and the devout soldiers that pertained to 
Cornelius, we may well suppose that they exceeded 
one hundred and twenty. Peter begins by encour- 
aging them. They knew well that he is a Jew, 
but he assures them of what God has taught him. 
He will not look on his new, strange audience as 



88 THE ACTS OF THE APOSTLES 

common or unclean, but he asks for a formal state- 
ment of the intent for which he was summoned. 
Cornelius' reply is already known except the con- 
clusion. This is worthy of the man: "Now there- 
fore we are all here present before God" — not 
present merely before God's minister — "to hear" 
— not to be entertained, then — "all" — let no part of 
the truth be withheld — "things that are command- 
ed thee of God." He did not seek Peter's opinions, 
but God's will; which, he implies, Peter fully 
knows. 

The sermon follows. It is simple and straight- 
forward. Peter had no cavilers before him now. 
Luke introduces it with the statement: "Peter 
opened his mouth and said," a formula used when 
something formal and fundamental is about to be ut- 
tered (Matt. v.2, Acts ii. 14). After the introduc- 
tion (vs. 34, 35) Peter presents first the life of 
Christ, up to the cross, summed up in one word: 
"He went about doing good," of which life the 
apostles were witnesses (vs. 36-39). Second, he 
declares that Jesus was raised from the dead, of 
which fact also the apostles were witnesses (vs. 
40, 41). In the third place, the offices of Jesus 
are set forth with an apt quotation of Scripture, 
suited to the audience, that "whosoever" believeth 
in him shall receive the remission of sins. This 
pophetic word, as Abbott shows, gives us (a) the 
means, (b) the universality, (c) the condition, and 
(d) the nature of salvation. But Peter did not 



PREPARATION FOR ADMISSION OF GENTILES 89 

wait until the end of his discourse to declare the 
all-embracing character of the salvation provided. 
He interjected it near the beginning, as is seen in 
the parenthetic sentence about the Messiah: "He 
is Lord of all" (v. 36). He belongs not to the 
Jews only, but also to the world. 

The introduction needs careful attention. It can 
be easily misunderstood and has been misunder- 
stood. Peter perceives "that in every nation he 
that fears God and works righteousness is accepted 
with him." Does Peter mean to say that Corne- 
lius is already in a state of grace, so that his sins 
are forgiven and he is saved? In declaring his 
perception that Cornelius is accepted with God 
does Peter mean to teach that faith in Jesus is not 
indispensable to salvation, but that fear of God 
and righteous works constitute the ground of sal- 
vation? To affirm this is as illogical as it is un- 
scriptural. The logic of the whole story is that 
Peter has been led to see that a man like Corne- 
lius is acceptable in God's sight to hear the gospel. 
He is eligible to the kingdom. The fear of God 
and works of righteousness have not taken the 
place of Christ, but the place of Moses. If Peter 
had thought that none but Jews were acceptable 
candidates for the kingdom, he now sees that this 
company of Gentiles is also acceptable. Therefore 
he proceeds to offer them the gospel and the for- 
giveness of sins in Christ. And Cornelius could 
not misunderstand Peter's introduction, for in the 



90 THE ACTS OF THE APOSTLES 

former's vision the angel had said to him: "Send 
for Simon, who shall tell thee words whereby thou 
and all thy house shall be saved" (xi. 14). From 
this he would learn that at length he was accept- 
able for that salvation which hitherto had not been 
preached to any but the chosen people. 

Two things may be further noted in this intro- 
ductory sentence in Peter's speech. He probably 
did not raise the question whether the noble sol- 
dier before him was a forgiven or an unforgiven 
man. He had nothing to do with that. Peter 
was not present in the character of a theologian. 
He only knew that his hearers had not believed in 
Christ, for never before had he been authoritatively 
presented to their faith. Peter came to offer him, 
he saw his hearers were fit subjects for the gospel, 
and this was the whole of his mission. 

Another point to consider is that Peter's per- 
ception, unquestionably correct, as far as i-t went, 
was far from the whole truth. It is certain that 
he that fears God and works righteousness is accept- 
able with God, but acceptableness of this sort is 
not limited by moral worth. The lowest and the 
vilest Gentiles were also acceptable for the gospel 
(I Cor. i. 26-29; vi. IO > II )- Peter was not laying 
down a principle, only describing the case before 
him. The principle is found in the Scripture which 
he quoted at this time: "whosoever believeth in Him 
shall receive remission of sins." But to have in- 
sisted on the widest interpretation of this inspired 



PREPARATION FOR ADMISSION OF GENTILES 91 

sentence at this time, would have been impolitic. 
The conservative Jews might have taken fright. 
The widest interpretation was not necessary. None 
but the best Gentiles come before Peter for en- 
trance to the kingdom, and he contents himself 
with saying that such are acceptable. Let a fur- 
ther development show that the baser sort may 
come too. 

But while both Peter and Cornelius have been 
instructed by vision that before God the Gentiles 
are no longer "common or unclean," the six men 
who accompanied Peter have had no instruction. 
They receive it here in the house of the Gentile. 
While Peter is yet speaking, and before baptism 
has been administered, or the apostle's hands laid 
on, the Holy Spirit falls on the Gentiles. The six 
brethren had not looked for this. They had not 
believed it possible, as their astonishment shows. 
Peter was no doubt now confirmed in the teaching 
of his vision, but he is not astonished, for he must 
have expected that the Spirit would be given. But 
the six brethren were to be convinced so that they 
might assist Peter in convincing others that God 
had accepted the Gentiles. And this is the reason 
that in this solitary instance the Holy Ghost was 
conferred before baptism. The Lord was leading 
his servants. "When he putteth forth his own 
sheep he goeth before them." 

The large place which these six brethren hold in 
this story of the outpouring of the Spirit must not 



92 THE ACTS OF THE APOSTLES 

be overlooked. They occupy almost the whole 
space. For whom else than they did Peter ad- 
dress in his challenge, "Can anyone forbid the 
water that these should not be baptized?" Surely 
his appeal was not to any Gentile present, but to 
them to whom he could say of these Gentiles: 
"They have received the Holy Ghost as well as 
we." And when he commanded the household of 
Cornelius to be baptized whom did he command 
but these six brethren? By their administration 
of the ordinance they show their own solemn con- 
viction that God has also chosen the heathen. 

It remains now that the apostles and the breth- 
ren that were in Judea should be led to accept the 
new state of affairs. The point at issue must not 
be overlooked. They heard that the Gentiles had 
received the word of God. Against this they had 
nothing to say. The Old Testament promised sal- 
vation to the heathen. Jesus had commanded that 
it should be offered, and the Jews had never ob- 
jected. This, then, is not the point. Those who 
contended with Peter make their opposition clearly 
understood in their charge: "Thou wentest in to 
men uncircumcised, and didst eat with them" 
(xi. 3). The apostle's offense was not that he had 
preached to Gentiles. It was not that he had ad- 
mitted them to baptism. It was that he had ele- 
vated them to his own social level. It was not 
that he had gone outside of the Jewish fold to give 
the heathen religious aid. He had brought them 



PREPARATION FOR ADMISSION OF GENTILES 93 

in and treated them as if they were of the same 
household. The Pharisees did not find fault with 
Jesus because he preached to publicans and sin- 
ners. They no doubt felt that these vile classes 
greatly needed moral instruction and bitter pen- 
itence. The Pharisees* hot complaint against the 
Saviour was: "How is it that he eateth and drink- 
eth with publicans and sinners" (Mark ii. 16, Luke 
xv. 2). The complaint against Peter is the same. 
He knew that it was "an unlawful thing for a man 
that is a Jew to keep company or to come unto one 
of another nation" (x. 28). But the vision from 
God had taught him not merely to give the gospel 
to the Gentiles, but fraternity. For the grace of 
the Lord Jesus not only puts away men's sins, but 
establishes brotherhood among them. They that 
have the same Spirit from God have the same 
rank before him. 

To satisfy his Jewish brethren on this social ques- 
tion Peter relates fully how he came to enter the 
house of Cornelius. He does not fail to tell his 
offended hearers that the six brethren now stand- 
ing with him had accompanied him into the Gen- 
tile's family. Of his sermon he gives no account, 
for it was not evidential. He only says that he 
began to speak (xi. 15) and passes at once to the 
fact that the Holy Ghost fell on the heathen. He 
adds his reflection at the time on this fact: "Then 
remembered I the word of the Lord how that he 
said, John indeed baptized with water, but ye shall 



94 THE ACTS OF THE APOSTLES 

be baptized with the Holy Ghost." That is, he 
must have seen a significance in these words he 
never saw before. He cannot mean that he had not 
recalled them until this late day. For they must 
have occurred to him at Pentecost. They must 
have recurred to him in the city of Samaria. They 
must have been constantly with him in all the 
years of his ministry thus far. But in the gift of 
the Spirit bestowed on the heathen he saw what 
had not occurred to him earlier. The divine act 
in bestowing the Holy Spirit on the Gentiles 
opened Peter's eyes to a further meaning of the 
divine words about that gift. He saw that the 
antithesis between John's baptism and the baptism 
of the Holy Spirit did not lie in the material, so to 
speak, of the two acts, the one water, the other 
Spirit. The latter was vastly broader than the 
former. If John's baptism pertained to none but 
Jews, this could no longer be affirmed of the other 
baptism. Peter now saw that in the words "ye 
shall be baptized," the word "ye" could not be 
bounded by locality or nationality. It was as wide 
as the Lord was pleased to make it. It embraced 
all whom God was pleased to make his people. 
Peter thus sees another antithesis in the two bap- 
tisms, an antithesis not only in the material, but 
in the scope. John's baptism never went beyond 
the Jews. That which the Lord administered 
from on high was to be world wide. 

And now Peter appeals to his Jewish opponents. 



PREPARATION FOR ADMISSION OF GENTILES 95 

When God's Spirit was poured out upon the house- 
hold of Cornelius, and they received the like gift 
as the Jews at the beginning, who was Peter, to 
resist or to deny (xi. 17)? If God made the Gentile 
equal with the Jew in his favor, would not Peter 
have denied the divinely given equality if he had 
refused the hospitality of Cornelius? It was but 
loyalty to God to eat under his roof. Peter says 
nothing now about the baptism of these Gentiles, 
for that is not in question. But so clearly has he 
vindicated his social act that his audience is con- 
vinced and admit that God has given "repentance 
unto life" to the heathen. 

But it will be observed now that the Jewish be- 
lievers are no more than prepared for the admission 
of the Gentiles. The right of the latter to the gos- 
pel is conceded. It has not yet wholly reached 
the practical stage. Jews and Gentiles met at the 
table on this one occasion, and then the former 
withdrew, and are back again among their circum- 
cised brethren. And the Gentile believers consti- 
tute a community by themselves. We have not 
yet one body composed of Jews and Gentiles. 
That comes later, and it comes soon. But God 
has now surely taught the circumcised that saving 
grace is no longer to be confined to them. They 
are qualified for a broader work. The Gentile is 
to be received into the church not only without 
circumcision but also as a social equal. 



96 THE ACTS OF THE APOSTLES 



SECTION X 

DEVELOPMENT OF A NEW RELIGIOUS CENTER 

Acts xi. 19-30 

In the spread of the gospel only a few religious 
centers were formed, from which the work extended 
to the outlying regions. These contiguous re- 
gions were, no doubt, soon filled with churches, 
but attention is mainly directed to the cities Jerusa- 
lem, Ephesus,Philippi, Corinth, Rome. The section 
before us shows how the first of those outside of 
the Jewish capital became a center. Antioch grows 
almost as important as Jerusalem, whose leading 
apostle will soon disappear from view. It is every 
way new, new in character, new in its leaders, 
and here a new name is given to the followers of 
Jesus. A second center, and one of this nature, 
was necessary to the evangelization of the world. 
Jerusalem never started any missionaries to the 
heathen. A few were forced out. Antioch be- 
came the source of the evangelizing forces, and 
they were sent forth deliberately. Jerusalem was 
hampered by the Rabbinical yoke. Antioch was 
free. The education of Jerusalem, by its narrowing, 
restrictive influence, unfitted it for a diffusing 
source. Its sun shone but it had no rays. Anti- 
och was cosmopolitan. It furnished the platform 



DEVELOPMENT Of A NEW RELIGIOUS CENTER 97 

from which all the world could be seen. It was 
adapted for that for which it was chosen. It was 
superior to Babylon because it was on the highway 
to the west, where the vigor and the life of the 
race had gone. Babylon was too far east. Anti- 
och was superior to Alexandria, which was too Jew- 
ish, and too much addicted to speculative culture. 
It was superior to any of the great cities further 
west, because it was contiguous to Judaism, and yet 
far enough removed that the narrowness and big- 
otry prevailing further south might not cramp it. 
The Holy Spirit spreads the truth, but he uses, as 
means, the men and the nations qualified for the 
work by position, by culture and by broad ideas. 
In modern missions why should the United States 
bear a more conspicuous part than Germany, which 
was Protestant centuries before we became a na- 
tion? Among other things the difference in polit- 
ical organization and spirit supplies the answer. 
A free church in a free state, where every man is 
the equal of every other man before the constitu- 
tion, develops broad hearts, hearts that have leis- 
ure to attend to the world's needs. Sovereign 
grace is best made known by sovereign men. A 
city freer in its spirit than Antioch was not to be 
found in that day, and here God raised up the 
church that bore so honorable a part in giving the 
truth to the world. The text shows how this 
church was founded. 

The persecution that arose about Stephen spread 



98 THE ACTS OF THE APOSTLES 

the gospel into Judea and Samaria. The wave, 
however, did not stop there. Some of the scattered 
church of Jerusalem penetrate far north, to ancient 
Phoenicia, to the isle of Cyprus and to the heathen 
city on the Orontes. They did not offer the gos- 
pel to any but Jews. But some of this evangeliz- 
ing company traveling north were Hellenists, Jews 
belonging to the isle of Cyprus and to distant Cy- 
rene in Africa. The mention of their respective 
countries (xi. 20) at once explains their conduct. 
In these places so far away from Jerusalem, the 
rigidity of the Pharisee would not prevail. The 
heathen man would be better known and his nat- 
ural virtues recognized. The men of Cyprus and 
Cyrene could not have been stiff in their Judaism. 
They were liberal in their feelings toward their 
uncircumcised neighbors. What Peter did not 
gain without a vision, to call no man common or 
unclean, these had learned by their surroundings 
in an alien land. Their unconscious training 
among the heathen schooled them for mission work 
among them. The persecution was started among 
the Hellenists at Jerusalem, and it scattered them. 
They now advance the gospel to a new sphere. 
They venture to speak for the first time to the un- 
circumcised. The word Grecians (v. 20) in our 
King James' version is a palpable error. It signi- 
fies Hellenists, that is, Jews born outside of Pal- 
estine, to speak to whom would have been noth- 
ing new. The gospel on Pentecost's day was spok- 



DEVELOPMENT OF A NEW RELIGIOUS CENTER 99 

en to the Grecians or Hellenists. But to speak to 
Greeks was to break over the Jewish barriers of 
separation. And all modern versions have the 
word Greek here, instead of the reading found in 
the King James', a reading condemned by the in- 
ternal evidence. 

The courageous act of the Cypriotes and Cyren- 
ians meets at once with the divine approval. For a 
great number of heathen believed and turned to the 
Lord. And this may mean, though it cannot be 
urged, that no great success had attended the evan- 
gelists until they spoke to the heathen. But here 
the success was marked. So great was the work 
that Jerusalem hears of it (v. 22.) A messenger 
is sent forth to look after it. And here now we see 
how the Lord had ordered events that they might 
appear at the right time. He knew what was his 
own work in the north. He knew, too, that the 
report of it would reach Jerusalem. Hence there 
is given duly to Peter the vision at Csesarea, and all 
connected with it, that Jerusalem may be fitted to 
receive the news from Antioch with equanimity. 
The vision did not fail in its intent, as is seen in 
the man selected by the mother church to inspect 
this work among the Gentiles. He is himself a 
Hellenist, a native of Cyprus, and a man of most 
liberal spirit. He is sent forth apparently without 
any instructions, except to go to Antioch. 

When Barnabas arrives in Antioch there is 
nothing for him to alter, amend, or propose. He 



100 THE ACTS OF THE APOSTLES 

recognizes at once that the work is the Lord's, and 
he is glad, and gives it his hearty endorsement, 
exhorting all to continue in the good way by cleav- 
ing to the Lord "with the purpose of the heart" (v. 
23). To add to the value of his endorsement and 
to account for his unprejudiced verdict we are told 
that Barnabas was a man of high character, "a 
good man full of the Holy Ghost and of faith." 
That such an one should commend this movement 
among the Gentiles shows that it must have been 
from God. His approval would have the very 
greatest weight at Jerusalem. But Barnabas did 
more than approve. His presence at Antioch, 
by its encouragement and sanction, multiplied the 
number of converts greatly, so that "much peo- 
ple was added to the Lord." Additional help was 
needed. And nothing goes further to prove that 
we have now reached a new center in the spread of 
the kingdom, than Barnabas' journey to Tarsus to 
seek out Saul. He did not go south for Peter or 
James, but north for the man whose life had been 
threatened in the very place where the chief apos- 
tle was honored. Antioch was surely very different 
from Jerusalem if it sought Saul and did not ask 
the aid of Peter. 

With Saul's arrival in Antioch a year's instruc- 
tion in the church was begun and accomplished. 
The new converts from heathenism would need 
no little training. At just this point two things 
are to be noticed. Luke calls this body of convert- 



DEVELOPMENT OF A NEIV RELIGIOUS CENTER 101 

ed heathen a church, a name which he was slow 
to associate with the Jerusalem believers, and 
which up to this time has not, save once, (ix. 31) 
been connected with any other assembly. Neither 
the Samaritans nor those in the household of Cor- 
nelius are termed a church. But at Antioch the 
word comes promptly. 

Again, at just this place a little sentence is writ- 
ten by Luke which affords much light: "And the 
disciples were called Christians first at Antioch." 
But our King James'version here does not do Luke 
justice, and really violates his meaning by the punct- 
uation. This sentence should not be separated 
by a period from what precedes. The Greek for- 
bids it. Of six different modern translations ex- 
amined, no one employs the period. Some punct- 
uate with a semicolon, and some with what is 
still better, a comma. What Luke intends to con- 
vey is that Saul and Barnabas taught in the church 
for a year, and the disciples were called Christians. 
The name was a consequence of the teaching. 
Thomas Sheldon Green's rendering of this passage 
is: "And it came to pass with them, that they 
were combined even for a whole year in the church 
and taught much people, and that the disciples were 
first called Christians at Antioch." It came to 
pass with them, under their guidance of the church, 
that the distinctive title came about. It is wide of 
the mark to suppose that this worthy name by 
which these believers were called, was given in de- 



102 THE ACTS OF THE APOSTLES 

rision by their heathen opponents. It would add 
nothing to ascertain who first applied the name. 
It was used here first. Its use shows a body of be- 
lievers somewhat different from any who had pre- 
ceded them. The disciples of Jesus in Jerusalem 
would not dare to employ this distinctive term. . 
They needed no special designation. They were 
all Jews, Jews who accepted Jesus as Messiah. 
But in Antioch we have a body who are not all 
Jews. The largest part are from the heathen. 
But unlike the Jews they have broken with their 
former supreme object of worship, and are no 
longer heathen. They have been led by the teach- 
ing of Saul and Barnabas into fellowship abso- 
lutely free from every former religion. They are 
not bound to their idol gods. They never were 
under Moses. They are a unique body, and a 
name was inevitable. And the new name is proof 
of a new body. 

The section closes (xi. 27) with a beautiful pict- 
ure of the benevolence of the church at Antioch. 
In proof of the newness of the believing community 
formed on the day of Pentecost, we had the story 
of the community of goods. Here we have substan- 
tially the same spirit and for the same purpose. This 
new community is genuinely new, for it parts with 
its goods. But while new and somewhat different, 
there is not a suspicion of a division between Anti- 
och and Jerusalem. It is a prophet from the latter 
city who finds himself in the full exercise of his 



DEVELOPMENT OF A NEW RELIGIOUS CENTER 103 

function among these Gentile believers. They re- 
spond to his prediction with their help for Jerusa- 
lem, and Barnabas and Saul convey their bounty 
thither. The former has been a long time absent 
on his mission from the Jewish church. The ma- 
terial help which he brings back would be an 
effective report on the character of the work which 
he was sent to inspect. 



104 THE ACTS OF THE APOSTLES 



SECTION XI 

THE CHURCH IN CONFLICT WITH THE JEWISH STATE 

Acts. xii. 1-24. 

The enthroned Lord has given his followers two 
signal victories so far. They have triumphed over 
religious persecution. They have burst the bonds 
of Pharisaic legalism, and established a church 
among the Gentiles. Their third trial is at hand. 
The state comes to notice them, and unsheathes its 
sword in opposition. Will the Lord deliver them 
from the enmity of the throne, as he did from the 
malice of the Sanhedrin? Nothing can withstand 
his purpose to establish his church in the world. 
The text shows how the disciples learned that they 
had nothing to fear from the might of the state. 
There are four points in the lesson: first, how se- 
curely Peter was imprisoned; second, minute de- 
tails about his delivery ; third, the hesitancy of the 
church to credit the reality of his escape, and fourth, 
the death of the king. 

Little good was to be expected from the grand- 
son of the great but bloody Herod. His half-sister 
Herodias secured the death of John the Baptist 
about seventeen years before this time. The exe- 
cutioner of the first martyr among the apostles, 
Herod Agrippa I. was in full sympathy with unre^ 



CONFLICT WITH THE JEWISH STATE 105 

generate Judaism. The great council could not 
compass the death of one of the twelve, but the 
king can. When he saw that it pleased the Jews, 
he proposed to please them still more, by destroy- 
ing Peter. It is especially noted that his cruelty 
was aimed at the "church." As to James' death 
the account is most meager. He is identified as 
the brother of John, and he died by being behead- 
ed. Stephen's death occupies a large place in the 
record. For it was the pivot on which the course 
of the church turned. As James' death had no 
such result, a detailed account would be outside 
Luke's purpose in writing this book. We turn to 
Peter. If James' death was acceptable to Judaism, 
would not the chief apostle's be more so ? And what 
was to hinder the destruction of all the leaders, 
one after another ? And then what could the church 
do with its divinely appointed guides gone? But 
how does it happen that Peter should be arrested 
apparently at the beginning of the eight days' pas- 
chal feast? During this sacred week no executions 
could occur. Time was thus afforded the church 
for prayer and for reflection. At any other season 
Peter's life would have been prolonged but a few 
hours beyond the time of his arrest. But now he 
is certain to be spared for some days. The scru- 
pulous care with which he was kept in jail made 
the divine intervention the more conspicuous. 
That Jesus' body was so carefully guarded in the 
tomb intensifies the certainty that it was not stolen 



106 THE ACTS OF THE APOSTLES 

by his disciples. Peter had escaped once before 
from prison. This could not be forgotten. Four 
quaternions of soldiers are to make a second es- 
cape impossible. He was diligently guarded 

The church could not fail to realize the sad con- 
dition in which it was placed. One apostle was 
dead; the chief one was held for death; when would 
it be the turn for a third ? Prayer was all that 
was left, and prayer was inevitable. The specific 
thing for which they prayed is not given. The 
Lord had allowed the death of one of the original 
number. Might it not be his will that a second 
should be taken? Thick darkness confronted them. 
The last night before the fatal day had come. But 
this last night was the very best in which to make 
the lesson of God's helpful interference impressive. 
The black background makes the lines of the pict- 
ure clearer. 

Peter's delivery from Herod's prison is given w'ith 
minute particularity: the stroke on his side, the 
lifting of him to his feet, his girdle, his sandals, his 
cloak, his passage out of his cell, his course 
through one guard after another, his exit from the 
prison through the iron gate into the city, his walk 
with the angel the distance of one square, and his 
recovery of full consciousness. His rescue on the 
former occasion is dispatched with a word (v. 19). 
Here we have every detail. The explanation is 
easy. The rescue was not the point there. Here 
we are concerned with nothing else more. If 



CONFLICT WITH THE JEWISH STATE 107 

Luke's object is to tell us how the Lord saved his 
own from the clutches of the state, we may an- 
ticipate that he will linger on the aci of the deliv- 
ery. It was in Peter's reflection on these items 
that he learned their import, that God had deliv- 
ered him from Herod. Noyes translates the next 
verse (v. 12) not "when he had considered the 
thing," but "when he understood the matter." 
The details aided him to become fully conscious 
of their meaning. They taught him the Lord's in- 
tent. 

The next step brings Peter to the house of Mary, 
who is identified as the mother of John Mark. 
Here again the story moves slowly until a picture 
is made. In this house many were assembled for 
prayer — apparently for the whole night. Peter 
knocks at the street door, and calls aloud. He 
had often been there before, for his voice is recog- 
nized byRhoda, who came to hearken. Her name 
is given because she has a prominent part. As 
soon as she distinguished the familiar tone, in very 
joy, forgetting to open the gate, she bursts into the 
solemn, sad meeting with the wild exclamation that 
Peter stands without. They cannot believe it. 
They debate with Rhoda, and go so far as to charge 
her with madness. And when her positiveness 
wins a reluctant, halfway assent, they will only 
admit that it may be Peter's guardian angel in the 
likeness of Peter. Plainly they did not expect the 
apostle. If they were praying for his escape they 



108 THE ACTS OF THE APOSTLES 

were not prepared for such an overwhelming an- 
swer to their petition. Whatever may have been 
the specific theme of their supplications, they had 
yet to learn that the Lord was as strong for them • 
against the godless state, as he had been against 
the faithless council. They had to learn that the 
Lord could preserve them from the power of the 
latter. He has shown them now that he will pro- 
tect them, not perhaps from the punishment, but 
certainly from the destruction threatened by the 
throne. And from that day to this it has remained 
so. A state may impede the truth within its bor- 
ders; it cannot expel it. 

When Peter is at last admitted to the midnight 
prayermeeting they must have looked upon him with 
as much wonder as if he had just arisen from the 
dead. He tells them the whole story of the Lord's 
mercy to him. But there is somewhere another 
anxious band, "James and the brethren" — perhaps 
more than one band. This James is, of course, 
not the apostle, but may be the one known as the 
Lord's brother. Peter directs that he and the rest 
be relieved of their anxiety by being informed of 
what occurred. They, too, must learn that the 
Lord was mightier than the state. And then he 
went into another place (v. 17). The indefinite- 
ness of the last remark comes about because the 
writer is not so much concerned with Peter, who is 
now free from prison, as with the persecutor of Pe- 
ter. Our attention is not to be given to the apos- 
tle, but to the king. 



CONFLICT WITH THE JEWISH STATE 109 

The death of the guards was certain to follow. 
They could not account for Peter's unclasped chains 
and vacant cell. Their execution emphasizes the 
inexplicable, divine power, and its secrecy in lead- 
ing Peter out of the prison. Could they have given 
any reason for the prisoner's absence their lives 
might have been spared. They were examined, 
but in a court that could not for a moment admit 
any divine agency in evidence, they were sure of 
conviction as abettors in the escape. They served 
a hard master, one who opposed God, and they 
suffer for such alliance. And yet their death is to 
the discredit of the king. A more careful and se- 
rious examination of the case would have disclosed 
the fact that the guards were guiltless. Mary, the 
mother of John Mark, and a hundred others, could 
have told the royal officers how Peter got away 
from the king's prison. But doubtless they would 
not have been believed. 

The feast of the Passover having now come to 
an end, Herod would return to Caesarea. Here a 
question of politics engages his attention. The 
ancient country of Phoenicia had offended him. 
He had the advantage and must be conciliated. 
The right or the wrong in the case does not ap- 
pear. The trouble was allayed by influence. By 
some means, whether material or not, does not 
appear, the offending party make the king's high 
officer their friend, and he brings his master around. 
The dependent province secures peace, and the 



110 THE ACTS OF THE APOSTLES 

current of commercial interests flows unobstruct- 
ed once more. This would please all parties, and 
the promoter of business must be honored. A day 
is fixed and the king addresses the ambassadors 
from Tyre and Sidon. They know what will please 
him, and give him the adoration of a god, the honor 
which the Roman emperors received. He descend- 
ed from the throne where, he had just made his 
oration, a very ill man. In five days, if Josephus 
may be trusted, he dies a horrible death, "eaten of 
worms." No Jew would misunderstand a calam- 
ity of this kind. And the members of the church 
would not fail to interpret it aright. Men would 
say that the king dies in the course of nature. But 
the saints would know that he was removed by the 
vengeance of God, whose work was not to be 
thwarted by a Godless state official. 

But it will be noted that it is not said that God's 
condemnation fell on Agrippa because he slew 
James and would have destroyed Peter. These 
base acts were but symptoms of a moral malady 
deeper down in the king's heart. The angel of 
the Lord smote him because he gave not God the 
glory (v. 23). He arrogated the divine preroga- 
tive. This was his crime, and the secret of his 
taking off. There is a place for the state in the 
affairs of men. It is so ordered. The powers that 
be are ordained of God. But the state exists, if not 
to promote, certainly not to hinder the work of 
the kingdom and the spread of the gospel. And 



CONFLICT WITH THE JEWISH STATE 111 

whenever the state or its officer stands in the 
way of the truth they are obnoxious. Herod was 
especially offensive in that he used the power given 
him for government in order to exalt himself. 
This is the teaching of the chapter. Men have not 
heeded it, just as they have failed to heed the les- 
son in the story of Ananias and Sapphira, just as 
they have failed to heed many another, but the 
lesson is plain, and ought to give heart to the mis- 
sionary of whatever rank. It must have helped 
the saints then, for the very next note after the 
story of Herod's death is, "the word of God grew 
and multiplied" (v. 24). The church that had been 
checked by Herod's cruel work now resumed its 
function, and once more spread the truth. 



112 THE ACTS OF THE APOSTLES 



SECTION XII 

THE EVANGELIZATION OF THE GENTILES FORMALLY 
BEGUN 

Acts xii. 24. — xiv. 28 

The church is at length prepared, after more than 
sixteen years, to begin formally and deliberately 
its work among the heathen. The Sanhedrin 
seems to have lost its power to hinder. The Jewish 
state will never again oppose. But, more than all, 
Jewish caste has been broken, and its prejudice 
driven to the rear so that it will not soon stand in 
the way again. A new center of gospel influence 
has been founded in Antioch. The religious 
thought of Jews under the power of the Spirit has 
found a new, a deeper, a broader channel. God 
is no longer the God of the Jews only. The world 
has put on a new face, because it has become the 
field of the divine grace. 

This first regular work among the heathen was 
not very wide in its scope. It did not reach Rome. 
It did not reach Corinth or even Ephesus. It ex- 
tended but a very few hundred miles beyond Saul's 
birthplace in Tarsus. In giving its history Luke 
shows how God promoted it from first to last, how 
it was carried on and how it was justified by the 
obstinacy of the Jews who were encountered in this 



EVANGELIZATION OF THE GENTILES 113 

first missionary journey. Many other things come 
in incidentally. 

The record of the first offer of the gospel to the 
world begins after the return of Saul and Barna- 
bas from their visit of benevolence to Jerusalem. 
They bring back with them John Mark. These 
three set out to bear the light to the heathen. 

The new center at Antioch was not without its 
gifts, prophets and teachers. A list of their 
names is given in which Barnabas stands first, 
and Saul last. The test of work gives men their 
rank, and the work which is to put Saul's name 
in the lead has not yet begun. To the other names 
certain little notes are added to identify them. 
Such notes are not needed with the mention of 
Barnabas and Saul, for with these two the record 
has long ago made us fully acquainted. It was 
while these five were ministering in the church 
(though the church is not mentioned) and fasting, 
that the Holy Ghost, no doubt by the mouth of 
one of the prophets among them, called Barnabas 
and Saul to their special work. By their fasting 
they may have been seeking the mind of the Lord 
about this very matter of a wider evangelization. 
But let the object of their abstemious devotion be 
what it may, the Lord made his will clearly 
known, and Barnabas and Saul are chosen to ex- 
ecute it. A second fast with prayer and imposition 
of hands follows, for the work is new and great. 
In their going forth Luke is careful to say that 



114 THE ACTS OF THE APOSTLES 

they were sent not by the church, but by the Holy 
Spirit, who acted through his church. They do 
not stop at Seleucia, which is but sixteen miles 
from Antioch, and can be evangelized by the home 
church. They proceed to Cyprus and preach 
in the synagogues there. Of the result there is no 
record. But just here (v. 5) Luke tells us that 
John accompanied the missionaries to assist in the 
work. This information is necessary to under- 
stand some things occurring later. From Salamis 
the preachers proceed to the western end of the 
island. And here they encounter and vanquish their 
first obstacle. In the history of Simon Magus we 
have already anticipated what confronts us here. 
He who met Jesus, not to say man, at the begin- 
ning of his career, will, if it is possible, bar at the 
start the mission to the heathen. Elymas is rec- 
ognized and addressed as the "child of the devil." 
Bunyan's pilgrim is far on his journey before he is 
assailed by Apollyon. But in the inspired narra- 
tives the Evil One is mostly found at the beginning 
of things. For these narratives are largely a his- 
tory of combat with the Enemy of Souls. 

Elymas is an apostate Jew. His name, Bar- 
jesus, or son of Jesus, is Jewish. It was this cor- 
rupt spirit which withstood Barnabas and Saul. 
The opposition from Jews encountered hitherto 
was at least conscientious. This was conscienceless 
and satanic. It would corrupt the island at its 
head. Sergius Paulus was a heathen, but he was 



EVANGELIZATION OF THE GENTILES 115 

a thoughtful man. He sought to know the gospel, 
and the spirit of Satan in the Jewish sorcerer at- 
tempted to keep him in darkness. The Spirit of the 
Lord in Saul sends judgment upon the crafty enemy, 
but judgment tempered with mercy. He is to be 
blind only "for a season." The deputy is rescued 
from this enemy of righteousness. He believed. 
And it is said to his credit that when he saw what 
was done he was astonished, not at the miracle 
(viii, 13) but at the doctrine of the Lord (v. 12). 
For God's grace in the salvation of a sinner is 
more wonderful than all his works of judgment. 
And thus the Word starts to the world, crowned 
with a victory. The Lord, by the preaching of his 
truth, is superior to the spirit of corrupt Judaism. 
The triumph here is a pledge that perverts from 
the truth cannot hold those whom God has chosen 
to know the truth. Elymas may take a lofty 
name and call himself a son of Jesus, but the Spirit 
of the Lord unmasked him and allowed all to see 
that he was a deceiver in league with Satan. 

In this story there lies a little parenthesis that 
cannot be overlooked. "Saul is also called Paul." 
The time when he showed the power with which 
he was endowed for the work among the Gentiles, 
is just the time to tell of the name by which he 
was known among the Gentiles. Saul is Hebrew. 
Paul is Hellenistic. How this latter name arose 
is unknown. From his youth the apostle may 
have been called both Saul and Paul. But what 



116 THE ACTS OF THE APOSTLES 

is left so wholly in the dark would be of no value 
if clearly discovered. It is best to follow where 
the light leads. Jacob, when he drew near to God 
and became worthy of his patriarchal position, was 
called Israel. Simon, when called to the apos- 
tolic office, was called Peter. James and John got 
the designation of Boanerges. Joses, of the coun- 
try of Cyprus, after he gave his property to the 
church, was never known by this name again. 
The disciples called him Barnabas. The believ- 
ers at Antioch in becoming a new center were now 
called Christians. A change or an attainment 
seems to have been followed by a change in appel- 
lation. Paul in his encounter with Elymas rose 
up like a new man. He showed himself possessed 
of a power which he had not exhibited before. He 
enters the place here which the Lord intended 
him to fill, and here is just the place to tell of his 
new name. It indicates that a change had come 
in his life, and is mentioned to mark that change. 
Hence we find hereafter a reversal in the order of 
the names of these two. All along it has been 
Barnabas and Saul. Now it will be Paul and Bar- 
nabas. Indeed in the very next verse after the 
story about Elymas (v. 13) Paul's name stands 
alone as the center of a group no further designat- 
ed. That Sergius had also the name Paulus has 
nothing whatever to do with the change. Paul 
in saving him from the power of the sorcerer 
showed as never before the gift that was in him, 
and his new name marks its first exhibition. 



EVANGELIZATION OF THE GENTILES 117 

When the island is left and the mainland is 
reached at Perga, John leaves his fellow travelers 
and goes back to Jerusalem. Only the fact is men- 
tioned here, not the motive of his return. We do 
not learn until later that one of the leaders did 
not consider that motive a worthy one. 

Apparently the apostles do not preach the word 
in Perga until their return. They hasten on to 
Antioch, and now the account becomes very full. 
They enter the synagogue and are invited to speak. 
It is Paul and not Barnabas who complies. His first 
recorded sermon follows. It is recorded because 
now they have fully entered upon their new work, 
and the sermon shows by what arguments they 
sought to persuade men. The speech exhibits 
some likeness to that at Pentecost, but it has also 
some striking differences. Its leading thought is 
that God, in a series of changes increasing in help- 
fulness, has always provided for the good of his 
people — this series culminating in the gift of his 
Son. This progressive feature in the divine econ- 
omy clearly marks Stephen's speech. It would 
have been very ill-timed in Peter's on the day of 
Pentecost. The points in the discourse before us 
are three: — 

I. Proof from history: 

(a) God chose and exalted the people (v. 17). 

(b) He delivered them from Egypt (v. 17). 

(c) He gave them a country (v. 18, 19). 

(d) He provided judges (v. 20). 



118 THE ACTS OF THE APOSTLES 

(e) At their request he gave them a king (v. 

21). 

(f) After removing him he raised up David, a 
man after his own heart (v. 22). 

(g) From this man's seed sprang Jesus (v. 23). 

II. That Jesus is a deliverer is proved: 

(a) By the testimony of John (vs. 24, 25). 

(b) By his rejection, which prophecy foretold 
(vs. 26-29). 

(c) By his resurrection, a fact attested (1) by 
eye-witnesses (vs. 30-32) and (2) by Scripture 
(vs. 33-37). 

III. The appeal. 

(a) Encouragement (vs. 38, 39). 

(b) Warning (vs. 40, 41). 

It will be observed that in every act in this long 
series only God or his servants appear as agents, 
with two exceptions — the desire (v. 21) for a king, 
and the rejection of Jesus (v. 27). In these two 
cases Israel interfered to their confusion. 

The apostle, in recalling the history of the Jews, 
inserts some notes of time. One of these, the length 
of Saul's reign, is given only here in the Bible. 
The length of the judges' reign presents a diffi- 
culty, when compared with the statement in I Kings 
vi. 1, that in the 480th year after the exodus, in the 
fourth year of his reign, Solomon founded the tem- 
ple. If the judges ruled during 450 of these years, 
where are we to find time for the forty years in the 
wilderness, the twenty-five for Joshua's adminis- 



EVANGELIZATION OF THE GENTILES 119 

tration, the forty for Saul and David each, and 
the four of Solomon's reign before the first stone 
in the temple was laid? It is possible that Paul 
referred to a system of chronology unknown to us. 
The difficulty has not been satisfactorily solved. 
The real question is, What did Paul mean by these 
notes of time? They help his hearers to appre- 
ciate the divine persistence in bringing deliverers 
to Israel. The work extended over long reigns 
and centuries. Without the mention of the years 
the hearer would not so readily get the notion of 
God's patient continuance in his helpful purpose. 
In discussing the resurrection Paul does not men- 
tion his own experience, but that of the Galilean 
disciples. In his argument from Scripture he does 
not select the portions used by Peter at Pentecost. 
He uses two which have a broader range. Peter 
makes Jesus to be David's exalted Son. Paul's 
first passage makes him God's Son essentially, and 
the second connects him with David only as inher- 
iting the promises made to the latter. The argu- 
ment in both quotations is clear, but not at first 
sight obvious. In the first Paul relies on the 
words found in the second Psalm: "Thou art my 
son (because) this day have I begotten thee." If 
Jesus is God's Son, he must be begotten, that is, 
have life derived from the Father, have life im- 
parted, and where else did he so certainly receive 
this life as when he lay dead in the tomb ? As 
the Father's life is eternal, so is that which he 



120 THE ACTS OF THE APOSTLES 

gave to Jesus after he surrendered on the cross 
that natural life received through Mary. 

The other passage is simpler — "I will give you 
the sure mercies of David." This has been trans- 
lated, "I will give to you the holy, the sure prom- 
ises of David." The argument is that the charac- 
ter of those promises is such that they could not 
be made sure to one who possessed only mortal 
life. He must have eternal life, such life as res- 
urrection imparts. The sum of the promises made 
to David was that he should have an heir to sit on 
his throne forever (II Sam. vii. 16, 25). To 
realize such a promise made it necessary that Da- 
vid's heir should rise from the dead, no more to 
die. 

In the appeal we have, for the first time in the 
book, a contrast between Moses and Christ. In 
the latter all who believe are justified from all 
things. In the Law men could not be justified at 
all. It is the argument of the Epistle to the Ga- 
latians in a nutshell. It is safe to say this in dis- 
tant Antioch, and at a time so far removed from 
Pentecost. It would have been imprudent for 
Peter to have uttered this truth in the beginning 
at Jerusalem. The motive held out then was that 
he who would receive Christ should also receive 
the Holy Spirit, and the Law of Moses was not 
mentioned. 

Paul's sermon had its effect. Some Jews and 
proselytes believed, but the Gentiles were espe- 



EVANGELIZATION OF THE GENTILES 121 

cially desirous to hear more. The next Sunday 
brought the town to the doors of the Synagogue. 
The dog in the manger spirit showed itself and Paul 
addressed himself to it. He declared that these 
envious Jews by their conduct had passed sentence 
against themselves, that they were unworthy of 
eternal life. This phrase, eternal life, occurs here 
for the first time in the book, and is confined to 
this particular story. It has often been shown 
hitherto that Jesus has been raised from the dead 
Indeed that is the constant theme. But now as 
the work widens the thought expands, and here in 
the presence of this heathen throng it is at last 
clearly intimated that the believer participates in 
that everlasting life in which Jesus came from the 
tomb. 

The apostles announce their purpose to direct 
their work now toward the Gentiles. In declar- 
ing that they are commanded to do so they quote 
not an injunction to that effect, but a word of Script- 
ure which asserted that Christ belongs also to the 
Gentiles. They found their command from Christ 
on a prediction about him (v. 47). This was every 
way more forcible than to have said the Spirit sent 
them forth to the Gentiles. For this might have 
been denied by their faithless Jewish hearers, who 
could not so readily fly in the face of a quotation 
from their own Law. 

The Gentiles hail the offer of the gospel. They 
glorified the word of the Lord. It is plainly Luke's 



122 THE ACTS OF THE APOSTLES 

intent by such statements about their generous 
receptivity and the corresponding statement about 
the Jews' obstinacy to justify the mission to the 
heathen. But here we meet with an assertion that 
arrests attention — they that were ordained to eter- 
nal life believed (v. 48). It need not be asked who 
ordained these who believed, or when they were 
ordained. To ordain implies, of course, some 
competent agent, and the ordination preceded the 
faith of these disciples and set the limit to their 
number. But these are not the questions to consid- 
er here, for they are not considered in the account. 
But why should this startling statement be made 
at this particular point of time? Why does not 
Luke content himself with saying, as in similar 
cases before, "they became obedient to the faith" 
(vi. 7) or "the Lord added such as should be saved" 
(ii. 47) ? And is it not true that all along until this 
time only those who were ordained to life believed? 
Why mention the fact here for the first time? The 
gospel has been preached to the Gentiles before. 
But this is the first time that it was formally offered 
and at the direction of God. The missionaries 
turn deliberately from Israel as unworthy of eter- 
nal life, and begin unmistakably the work among 
the heathen. The Rubicon is no longer before 
them, it is crossed and the gospel stands at length 
on the side toward Rome. The gospel has gone to 
the Gentiles; will all Gentiles accept it? The 
question could not be answered, even by Paul and 



EVANGELIZATION OF THE GENTILES 123 

Barnabas, without experience. And experience 
came here in Antioch of Pisidia, and it is decisive. 
In spite of the kindly attitude of the heathen to- 
ward Christ, they did not all accept him. And 
the preachers learn, and their historian records 
that we may learn, how the work will proceed 
among those who are aliens from the common- 
wealth of Israel. Only an elect, ordained number 
will be saved. The rest, like the mass of the Jews, 
will refuse the offer of mercy. We knew before 
that Israel as a nation would reject the Messiah. 
Antioch in Pisidia was the first place to show that 
only selected ones among the Gentiles would ac- 
cept the Messiah. "O righteous Father, the world 
hath not known thee, but. . . . these have known 
that thou hast sent me" (Jno. xvii. 26). 

When the Gentiles gave their favor to Paul and 
Barnabas, there was nothing to hinder the spread 
of the gospel in all that region. But human con- 
sent is no shield to the truth. The approval of 
the majority cannot sustain the preacher, or Jesus 
would never have been crucified. The malignance 
of the Jews drives Paul and Barnabas from the 
entrenchment of their friends, and they leave An- 
tioch. Since here the gospel makes its first clean 
break with the Jews, here first we have the cere- 
mony of shaking the dust from the feet for a tes- 
timony against the opposition (v. 51). Jesus has 
prescribed this sign of his abhorrence, and the place 
was at last reached where it could be solemnly 



124 THE ACTS OF THE APOSTLES 

exhibited. But though the evangelists must de- 
part their work remains, for the disciples were 
rilled with joy and the Holy Ghost (v. 52). 

Paul and Barnabas are next found in Iconium. 
The scenes at Antioch are re-enacted here with two 
variations. The record does not dwell on the suc- 
cess of the work, great as it was, but on the op- 
position. This came, as before, from the Jews, 
but now they secured the evil help of the Gentiles. 
This would furnish the missionaries an additional 
proof that the Gentiles as a body could not be re- 
lied on to accept the good news. Indeed they are 
represented in Iconium as rather worse than the 
Jews. If the latter are charged with exciting them 
to evil, it is the Gentiles who are represented as 
leading in the purpose to stone the missionaries 
(xiv. 5). The other feature in which the work dif- 
fered here from that in Antioch, is that miracles 
attended it. Plainly, the opposition in Iconium 
was very bitter, much more so than in the former 
city, and so the Lord's help was more abundant. 
"He gave testimony to the word of his grace, and 
granted signs and wonders to be done" (xiv. 3). 
The missionaries left Antioch openly, but here 
they had to fly for their lives. We find them next 
in the Lycaonian cities of Lystra and Derbe. 

In Lystra a new difficulty is met. God's gracious 
power exhibited in a miracle is turned against him 
and the missionaries are declared to be gods. 
Judaism had done little better. When Jesus fed 



EVANGELIZATION OF THE GENTILES 125 

the multitude of five thousand, instead of bowing 
to the truth they attempted to force a crown on 
Jesus' head. 

A well known, inveterate cripple lived at Lystra. 
How often he had heard the preaching we know 
not, but apparently more than once, for sufficient 
time had elapsed for the populace to observe that 
Paul was the "chief speaker." Something in the 
mien of the lame man convinced the missionary 
that he trusted the Saviour. With a loud voice, 
so that all might hear, Paul called to the lame 
man to stand upright. The healing was instant 
and the lame man leaped up and walked about. 
Paul must have preached in the Greek language. 
The heathen audience responded to the miracle in 
their own tongue doubtless, which the apostle did 
not understand, or he and Barnabas would have 
rejected the proffered honors on the spot, without 
waiting until the sacrifice of oxen and garlands was 
prepared. Paul and Barnabas with earnest Orient- 
al protestations persuaded the people from their 
purpose. The speech (vs. 14-17) is the germ of 
the address made four years later on Mars' Hill. 
After denying that they are divine beings, the mis- 
sionaries state their object, to turn their hearers 
from these vain dead idols to the living God. He 
is declared to be the creator of all things. His 
long-suffering is asserted. His beneficence in giv- 
ing rains from heaven and fruitful seasons is shown 
to be a witness to his existence and character. 
The speech scarcely gained its end. 



126 THE ACTS OF THE APOSTLES 

And now the Jews behave worse than ever. 
This is the culmination of their spite, and we are 
shown that a satanic worship can be outdone by 
a satanic hate. Paul has withstood idolatry, but 
Jews who profess abhorrence of it come all the way 
from distant Antioch in Pisidia and from Iconium 
and join these idolaters, and incite them to stone 
the man who would turn them from idols. Surely 
Israel has judged itself unworthy of eternal life, 
and the gospel is vindicated in going to the 
heathen. 

The mob led by Jews was not as successful in 
its attempt against Paul's life as it supposed itself 
to be. After it had dispersed, the disciples re- 
maining with the apparently lifeless body were 
surely overjoyed to see their teacher recover con- 
sciousness, and rise to his feet. God had spared 
him from the fury of the mob. It must have been 
by some secret means that he ventured back into 
the city and took a night's rest after his pains and 
bruises. 

Luke makes no note of anything special at Derbe. 
After they taught many there, the mission- 
aries revisit the cities which they had evangelized. 
The object of this second visit was to insure .the 
permanence of their work. The means to this 
end is just simply instruction. The apostles teach 
the churches themselves and then appoint from 
the membership elders to continue the instruction 
after the apostles have left. In the months in- 



EVANGELIZATION OF THE GENTILES 127 

tervening between the first and second visit the 
churches had been left to themselves. In this time 
it would become apparent in each body who had 
gifts of leadership. Such men Paul and Barnabas 
would designate for the spiritual oversight of the 
church, and after a season of prayer and fasting 
with the entire membership, all were entrusted to 
the Lord in whom they had believed. 

Luke having now fully exhibited the work of the 
first mission journey, with a few rapid strokes (vs. 
24-26) brings the apostles back to Antioch in 
Syria. He makes but one note. Perga, where 
the evangelists did not stop in the outward course, 
was evangelized on the return homeward. On 
reaching home they call the church together and 
report what God had done with them, as a proof 
that' the door to the Gentiles was divinely opened. 
Luke gives no hint of the manner in which the re- 
port was received, for this does not concern him 
here. And now the faithful, heroic missionaries 
make a long sojourn among their friends. 



128 THE ACTS OF THE APOSTLES 



SECTION XIII 

THE CONDITIONS OF SALVATION FOR THE 
GENTILES SETTLED 

Acts xv. i -j 5 

The church, which had its beginning among the 
Jews at Jerusalem, has now not only spread among 
the heathen, but has long been admitting them to 
membership with no other condition than faith in 
Jesus Christ. It is generally conceded that the 
history has now reached the year 50 A. D., about 
twenty-one years after Pentecost. A change in 
sentiment in so short a time and so stupendous, in 
which Jew and Gentile become brothers, is without 
a parallel in history. That a reaction should en- 
sue is not strange. And yet the case before us is 
hardly a reaction. It might have been supposed 
that the vision seen by Peter at Joppa settled the 
terms of the Gentiles' admission to the church. On 
the report of it and of the conversion of the house- 
hold of Cornelius, the brethren in Jerusalem joy- 
fully exclaimed, "Then hath God also to the Gen- 
tiles granted repentance unto life" (xi. 18). But it 
will be remembered that all this was, in Peter's own 
language, " a good while ago" (xv. 7) . Apparently fif- 
teen years had elapsed. A new generation had come 
into the church at Jerusalem. They had not heard 



CONDITIONS OF SALVATION FOR GENTILES 129 

Peter's report of his experience at Csesarea, though 
they must have heard about it. They needed in- 
formation. 

Again the question in form was somewhat differ- 
ent now from that which had been determined fif- 
teen years before. Then it was settled that God 
had granted life to the Gentiles. Now the church 
decides on what grounds they can be saved. The 
former question does not once appear in the de- 
liberations at this time in Jerusalem. The breth- 
ren are wholly concerned with the conditions on 
which the Gentiles can be assured of eternal life. 
To keep this distinctly in view furnishes a key to 
the entire debate which ensued. 

The question arose at an opportune time. Paul 
and Barnabas had returned from the marvelous 
work which God did with them on their first mis- 
sionary tour. They were in Antioch of Syria and 
confronted the men who had come down from Ju- 
dea to teach in the church that circumcision was 
necessary to salvation. That Paul and Barnabas, 
after long disputation, were unable to silence these 
teachers shows that the question at issue was 
neither obvious nor absurd. The foreign mission- 
aries could not silence their Judean opponents. 
The reason is plain. The Scriptures were all on 
the side of the latter. To be sure, these Scriptures 
everywhere promised salvation to the heathen. 
No one disputed this. But these same Scriptures 
were just as explicit in making circumcision the 



130 THE ACTS OF THE APOSTLES 

condition of God's favor toward man. If Paul 
could plead that Abraham was justified before he 
was circumcised, his antagonist could say, yes, but 
after justification the rite was divinely imposed. 
The inference would be that the justified Gentiles 
now in the church should follow Abraham as an 
example and receive the same sign. The cove- 
nant with the patriarch as it stands in our seven- 
teenth chapter of Genesis was positive, concluding 
with the solemn words: "the uncircumcised man 
child whose flesh of his foreskin is not circumcised, 
that soul shall be cut off from his people; he hath 
broken my covenant" (Gen. xvii. 14). It was 
an ordinance "forever." The patriarch administered 
it to his whole household, including Ishmael, to 
"every male among the men of Abraham's house." 
And on what Scripture ground could the Gentiles 
whom Paul had led to Christ refuse the token of 
the covenant? Moreover without this token they 
were coming into the church with a decided advan- 
tage over the Jew. They were under no ceremo- 
nial restraint. And yet while the Old Testament 
unequivocally held out the hope of Messianic ben- 
efit to the heathen, it invariably teaches that when 
that hope came to fruition they were to occupy a 
subordinate place in the kingdom. Isaiah pre- 
dicted to the Jew that the sons of the alien should 
be his plowmen and vinedressers, "but ye shall be 
named the priests of the Lord" (lxi. 5, 6). Zech- 
ariah prophesied that in the coming time "the Lord 



CONDITIONS OF SALVATION FOR GENTILES 131 

will smite the heathen that come not up to keep 
the feast of tabernacles" (xiv. 18). They must be 
subject to this Jewish feast. So constantly is the 
superiority of the Jew promised in the Old Testa- 
ment, that Paul in writing to the Romans must 
carefully defend the church order in which the 
Gentile is on a par with the Jew, if not his superior. 
If the gospel is to rub out all ceremonial distinc- 
tions and establish a universal religious level, the 
question "What advantage then hath the Jew ?" was 
inevitable. In writing to Rome Paul argues through 
three chapters (ix, x, xi) to answer it. And, looked 
at from this point of view, this is the question now 
before the meeting in Jerusalem, and it is answered, 
at least in James' speech, substantially as Paul re- 
plies to it in the epistle to the Romans (xi. 25-27). 
The problem was to save both the liberty of the 
gospel and the authority of the Scriptures. Anti- 
och stood for the former, the teachers who came 
down from Jerusalem for the latter. God's Spirit 
harmonized the two. 

Since unanimity of sentiment could not be reached 
on the Orontes, "they determined that Paul and 
Barnabas and certain other of them should go up 
unto the apostles and elders about this question." 
Mark, it is not said that they were sent to the 
apostles and elders that these officers might settle 
the question. The Lord had not committed the 
guidance of the church affairs to men. The dele- 
gates travel through the heathen country 'Phoenicia' 



132 THE ACTS OF THE APOSTLES 

and the semi-heathen country, Samaria; for had they 
journeyed on Jewish soil their report from heathen- 
dom might not have been so acceptable. On ar- 
riving at the Jewish capital they are formally re- 
ceived by the church and its leaders. Paul and 
Silas report their work among the heathen. A 
number of Jewish believers who were Pharisees, at 
once threw down the gauntlet in declaring "that 
it was needful to circumcise them and to command 
them to keep the Law of Moses." Whether these 
were genuine believers we need not inquire. They 
were certainly sincere and conscientious. The 
question about their faith would not arise were it 
not that Paul, in all probability writing afterward 
about this very meeting, calls some of its members 
"false brethren" (Gal. ii. 1-5). To all appearance, 
too, the men who precipitated the question now in 
Jerusalem were not the men who started the strife 
at Antioch. 

At this stage, as it would seem, the meeting ad- 
journed to come together subsequently. Of this 
second session it is said the apostles and elders 
came together. The church is not mentioned. 
But the leaders include the followers, for the sub- 
sequent acts of this second meeting make it cer- 
tain that the whole body of believers participated 
in them. The session opens with a long debate. 
There was much disputing. The Pharisees had 
abundant arguments and they found full liberty to 
present them. They were in no official position, 



CONDITIONS OF SALVATION FOR GENTILES 133 

but they had a voice in the deliberations, and, so 
far, an equal standing with everyone else present. 
Peter arose. Will he decide by his apostolic au- 
thority? No, he also resorts to argument. And 
it is very simple. He recalls the fact of his visit 
to Cornelius, but with the direct assertion that 
God sent him, that by his mouth the Gentiles 
might hear the word of the gospel and believe (v. 
7). Then comes the proof proper — God bore wit- 
ness to his acceptance of the Gentiles as Gentiles 
in that he gave them the Holy Spirit. This be- 
stowal was sunlight evidence of the divine will. 
To deny it was to tempt God. The outpouring of 
the Spirit in the house of Cornelius blotted out the 
distinctive mark between Jew and Gentile, so that 
there was "no difference." This gift settled the 
question, so that it was no longer a matter of de- 
bate. God had long ago shown his mind. But 
Peter makes two points further, which also show 
how reasonable God's decree in the case is: first, 
why ask the Gntiles to submit to a system which 
the Jew in all history was unable to endure, "which 
neither our fathers nor we were able to bear." 
Such a demand upon the heathen was certainly in- 
defensible, not to say cruel. Again, Peter shows 
that the very Jews who had the system comprehend- 
ed under circumcision had to abandon it as an in- 
adequate means of justification, and believe in 
order to be saved. Virtually, they had to become 
Gentiles so far themselves, and trust to the grace 



134 THE ACTS OF THE APOSTLES 

of the Lord, even as the Gentiles. Circumcision 
was inadequate as a condition of eternal life. 

Peter's argument must have stopped every 
mouth. His question, "Why tempt ye God?" after 
he has so clearly shown his will in the gift to Cor- 
nelius, must have tied every tongue. Peter's 
speech is worthy of note in what it does not say. 
He never once mentions the vision of the sheet 
let down from heaven, and the thrice repeated 
voice which he heard, "What God has cleansed 
that call not thou common or unclean." The rea- 
son for his silence here is clear enough. His per- 
sonal vision was primarily for himself. It was in- 
tended to convince him. But what God did pub- 
licly in the effusion of the Spirit in Caesarea, was 
for the public. It could not be denied. It was 
an argument so mighty that no other was needed. 
Again, Peter does not stop to harmonize the stand 
which he has taken with what the Scriptures 
promised the Jew. His position plainly is that 
what God's Word says must be learned in the light 
of what God does. The divine act is a higher court 
than the divine record. For while God, when un- 
derstood, is never contrary to his Word, he is before 
his Word, and above his Word, and the ultimate 
interpreter of that Word. In all this Peter was not 
without the very highest precedent. The wily 
Pharisees had laid a cunning snare for Jesus in the 
question, "Is it lawful for a man to put away his 
wife" (Markx. 2). If he says, yes, in agreement with 



CONDITIONS OF SALVATION FOR GENTILES 135 

Moses (Deut. xxiv. i, 2), he will be in conflict, not 
only with his own forerunner, who lost his life 
for his reproof of Herod on this point, but in con- 
flict also with the best sentiment of his own times, 
the sentiment which John reflected. If Jesus says 
no, do not put away a wife, the Pharisees are sure 
to retort, "Why did Moses then command to give a 
writing of divorcement and to put her away?" (Matt. 
xix: 7). But the way out of this dilemma lay open 
before the divine Teacher. He appeals to God's 
act in the beginning, who made one man and one 
woman, and thereby indicated his will. Moses' 
law of divorce was not in conflict with this, did not 
annul the legislation indicated in creation, but 
served only as a restraint on men who would not 
accept the monogamous relation. Peter followed 
this method effectively before the Pharisees, who, 
we may be sure, pleaded God's Word as a proof 
that the Gentiles must be circumcised. Only he 
did not go as far as Jesus, in that he did not take 
up the other side. Peter does not declare the 
office of circumcision. Indeed this was not shown 
in this meeting. Paul's epistles first make it plain 
(Rom. iv. 11). 

And here we see now clearer than ever why Pe- 
ter did not refer to his wonderful vision in which 
he heard the command, "Rise, Peter, slay and eat;" 
"what God has cleansed that call not thou common." 
All this was outside the scope of the argument 
from God's act, the argument which Peter used. It 



186 THE ACTS OF THE APOSTLES 

would have been no proof at all to place what God 
said in the vision against what he said in his Word 
about circumcision. Both statements must be ex- 
plained by the ultimate revelation of his will in the 
gift of his Spirit to Cornelius. 

Peter's speech induced silence, and gave the 
ears of the assembly to Barnabas and Paul. The 
Pharisees could object no longer. If they were 
not convinced, Peter had at least stopped their 
mouths. The missionaries' speech is of precisely 
the same character as that of the chief of the 
apostles. They did not say they had gone to the 
heathen by the direct command of the Holy Spirit. 
Their argument is of the same sort as Peter's and 
exactly in the same line. "They declared what 
miracles and wonders God had wrought among the 
Gentiles by them." That God attended their work 
with supernatural manifestations of his power was 
his unmistakable approval of that work. His acts 
indicated his will. It will be observed here that 
the names of the two foreign missionaries revert to 
their old order, and we read again Barnabas and 
Paul. We are in Jerusalem, where the new order 
divinely instituted in the encounter with Elymas 
at far away Paphos, has not had opportunity to take 
root. That first place which the son of consola- 
tion had gained before he left Judea, years ago, 
awaits him on his return. This is but a trifle, but 
it has immense weight in the proof of the gen- 
uineness and authenticity of this story. A forger 
could scarcely have thought of this trifle. 



CONDITIONS OF SALVATION TOR GENTILES 137 

James follows Barnabas and Paul. His speech 
presents the first difficulty found in studying the 
minutes of this meeting. It is a double difficulty. 
In the first place he resorts to what the Scriptures 
say, after Peter's superior argument from what 
God has done in the matter in question. Must we 
then say the weaker argument came in last ? But 
worse than all, when James' quotation from Amos 
is considered it does not appear to bear on the 
subject of debate. It predicts the salvation of the 
heathen, which no one in this meeting denied, but 
says not one word about the condition on which that 
salvation was to be offered, which was the very 
matter in dispute. Furthermore, its leaning is to- 
ward the Pharisaic side in that it at least implies 
that the Gentiles are to be saved in subordination 
to the Jews. The house of David is to be reared 
up that the residue of men might seek the Lord. 
But restoring the house of David involved the res- 
toration of Israel along with it, and so the Gentiles 
would come in second to Israel. 

But why should it be assumed that James is sup- 
porting Peter's speech, that was in itself conclu- 
sive, and that carried the day? "All the multitude 
kept silence." And how does James support Peter's 
speech with a passage of Scripture that does not 
touch the debated point? All difficulties vanish 
when it is seen what James is after. The Phari- 
sees were silenced; they needed to be soothed. 
The Scripture was still on their side, and though 



138 THE ACTS OF THE APOSTLES 

they could not reply to Peter, what should they 
do with that Scripture? It is not the way of the 
New Testament to leave earnest, honest men in 
such a state of perplexity. James proposes to 
show that all Scripture which the Pharisees might 
cite in favor of Jewish superiority and supremacy, 
was relevant, but not relevant at this time — not 
relevant in the state of things which God's Spirit 
had now surely brought about, putting Jew and 
Gentile on the same level. He begins by a start- 
ling interpretation of Peter's words: "Simeon hath 
declared how God at the first did visit the Gen- 
tiles" — for what? To take the whole of them as 
is every where contemplated in the Old Testament? 
No, but to "take out of them a people for his name," 
a selected number, a discrimination of which the 
Old Testament gave no hint. The hardest thing 
for a patriotic but half-enlightened Jewish believer 
to accept was this prediction of Jesus now surely 
coming to pass: "The kingdom of God shall be 
taken from you and given to a nation bringing forth 
the fruits thereof" (Matt. xxi. 43). Israel's day was 
setting in darkness. They had rejected the Mes- 
siah, who, now enthroned, was saving neither the 
nation of Israel nor any other nation. He was 
creating a new nation composed of individual be- 
lievers from all nations. Peter in his first epistle 
expands this very idea. He addresses the saints 
as "elect according to the foreknowledge of God," 
as a "chosen generation," as a "holy nation." He 



CONDITIONS OF SALTATION FOR GENTILES 139 

is not interpreting the idea of the Old Testament. 
The Old Testament does not contain this idea — an 
elect body of believers composed of Jews and Gen- 
tiles on an equality, or, in other words, a church. 
This conception was first given to Paul by revela- 
tion. He must have got it before he ever set out 
to evangelize the heathen. He declares that "in 
other ages it was not made known to the sons of 
men," that "the Gentiles should be fellow heirs 
and of the same body and partakers of his promise 
in Christ by the gospel" (Eph. iii. 5, 6). Now, 
the former ages knew very well that the Gentiles 
should be saved, and the prophets of those ages 
clearly predicted the fact. But they did not know 
of the birth of a church meanwhile in which Israel 
was to have no special distinction, because in this 
church Gentiles were "fellow heirs and of the same 
body" (Eph. iii 6). James says that Peter is de- 
claring this new and unpredicted thing. And since 
the Old Testament did not contemplate it, how 
could quotations from that source be found to bear 
on it? 

But Paul (Rom. xvi. 25, 26) seems to teach that 
this was foretold. The passage reads: — "The reve- 
lation of the mystery which was kept secret since 
the world began but now is made manifest and by 
the Scriptures of the prophets (is) made known." 
But can Paul contradict himself in one and the 
same breath? Can he declare that a thing has 
been kept secret, "secret since the world began," 



140 THE ACTS OF THE APOSTLES 

and then at once assert that it is made known "in 
the Scriptures of the prophets?" The rendering is 
at fault, both in the King James' and in the Revised 
version. The word "prophet" is not in the origi- 
nal, neither the article "the". T. S. Green's 
translation (Twofold New Test. ) is correct: — "ac- 
cording to the revealing of the mystery hushed in 
all time but now manifested and through prophetic 
Scriptures made known." Paul is referring to 
his own writings and dignifies them with the epi- 
thet "prophetic." In the Epistle to the Ephe- 
sians (iii. 3,4) he calls especial attention to a letter 
of his on this point. Rightly interpreted, not only 
does all contradiction disappear from the passage 
in Romans, and the word "now" get significance, 
but the passage itself declares that that relation 
of Jew and Gentile which confronted the founders 
of the church was first revealed to them. 

When Peter's speech is explained and its signifi- 
cance shown, James brings in his quotation: — 
"after these things I will return," etc. After what 
things? for the original is plural. After God's 
elective visit to the nations, and his creation of a 
church. It is not after the days of Amos but after 
the days of Israel's rejection and desolation and 
of a completed church. For the prophet did not 
use the words "after these things." They appear 
to belong to James. They are his explanation of 
L .he prediction in so far as they show to what period 
it applies. The time had not yet come for the ful- 



CONDITIONS OF SALVATION FOR GENTILES 141 

fillment of this prediction. When the church has 
reached its complement then the Lord will return 
from visiting the Gentiles and rear up the fallen 
house of David, when not an elect number merely, 
but "all the Gentiles" shall seek the Lord, a bless- 
ing still in the future. Now this would satisfy the 
Pharisees. They were satisfied, for the meeting 
came to a unanimous verdict. They could see how 
James' interpretation of Peter's speech "agreed" 
with the words of the prophets, of whom, how- 
ever, he quoted but one. The agreement consisted 
in this, that there was no conflict when all Scripture 
was properly referred. If the quotation from 
Amos said nothing about circumcision, the very 
thing whicn had caused the present dissension, 
why, no matter. Amos was not speaking of the 
present, and that is all that James set out to show. 
When the time foretold by Amos dawns, it will 
bring the light in which to solve the discussions 
which such a period may awaken. 

The words of Amos conclude with the assertion 
that the Lord does these things. The readings 
vary, but this is the sense of any of them. Now, 
for James to quote such words in the sense that 
the Lord would save the Gentiles, is pointless. 
But to quote them as indicating that the Lord 
was gathering out a church was to claim a divine 
foundation for it, and to put the passage in accord 
with James' interpretation of Peter. Scripture 
was not needed to prove Gentile * salvation, but it 



142 THE ACTS OF THE APOSTLES 

was helpful to say that the Lord was the author 
of such a state of things as had arisen among the 
believers, in which Jew and Gentile were not dis- 
tinguished. 

James now proposes the resolution which car- 
ries. His language is consistent with his insight 
into Peter's speech. He does not say, Let us not 
trouble the Gentiles, but, Let us not trouble them 
which from "among the Gentiles" are turning to 
God. And the principle having been now settled, 
James proposes, as a matter of policy, that the 
Gentile believers be instructed to abstain from meat 
that had been used in idol worship, from blood, 
and from fornication. This inhibition was made 
in deference to the Jews. Moses, read every Sab- 
bath day in the synagogue, forbade such things. 
And the conscience of those who followed him in 
rites must not be offended by those who followed 
Christ. A singular feature in James' resolution is 
that it includes one positive sin with matters that 
are in themselves indifferent. He forbids a moral 
breach along with others that are only cere- 
monial. But the solution is easy. The Greeks 
did not look upon fornication with the Jew's ab- 
horrence. The sin was so common among the 
heathen that they had lost all conscience about 
it. And in the prohibition now laid upon them 
they would not feel any theological difficulty. The 
things which they must observe would be to 
them alike ceremonial or alike moral. The distinc- 
tion would not appear. 



CONDITIONS OF SALVATION FOR GENTILES 143 

In sending messengers and the circular letter to 
the churches among the Gentiles, everybody con- 
curred. The record declares: "Then pleased 
it the apostles and elders with the whole 
church" (v. 22). But there is some question 
whether the letter itself bore the names of any but 
the apostles and elders. In our King James' ver- 
sion it begins: "The apostles and elders and 
brethren send greeting." But some textual critics 
hold that the second "and" is an interpolation, and 
ought to be rejected from the reading. The recent 
Revision, with others, makes the verse read: "the 
apostles and elder brethren." The King James' 
reading has not the weightiest manuscript author- 
ity in its favor. But, on the other hand, Thomas 
Sheldon Green admits the word in translating the 
phrase, "the apostles and the elders and the breth- 
ren." Meyer, in his commentary, says the "and" 
was dropped from the manuscripts for "hierarchical" 
reasons. Internal evidence is all in its favor. 
The whole story shows that the church acted. In 
the debate no one spoke as an officer. Even the 
chief of the apostles was not called Peter while on 
the floor, but Simeon, his personal name. More- 
over, to make the letter the words of none but apos- 
tles and elders or elder brethren introduces into it 
contradiction and confusion. They say that those 
who caused the trouble in Antioch "went out from 
us." Went out from the apostles and elders? 
Again in the twenty-fifth verse, which the Revision 



144 THE ACTS OF THE APOSTLES 

renders: "It seemed good to us, having come to 
one accord, to choose out men and send to you — " 
in this verse do the apostles and elders claim that 
they sent out the messengers? But we are unmis- 
takably informed in the twenty-second verse that 
these messengers were sent by the church as well. 
And did only the apostles and elders "come to one 
accord?" There never was any discord among 
them. The difference of opinion was among the 
brethren. To all appearances the "and" ought to 
be retained. The letter was from the church in 
Jerusalem. But few notes are needed on the let- 
ter itself. It is fraternally addressed to the "breth- 
ren" which are of the Gentiles. In it we learn for 
the first time of churches in Cilicia, Paul's native 
country. The letter asserts in plain words that 
while the troublers of Antioch came from Jerusa- 
lem, they were not sent by the church. They 
had no credentials but their own mistaken zeal. 
The letter asserts, too, that unanimity of senti- 
ment was reached in considering the question at 
issue, and calls Barnabas and Paul — note the order 
again — "beloved," and speaks of them and their 
missionary work in the very highest terms. Judas 
and Silas go along to attest the letter and to con- 
firm its sentiments. And just before the words of 
the decree, in the quietest manner possible, the 
letter gleams with a phrase every way sublime: — 
"For it seemed good to the Holy Ghost and to 
us." These words (xv. 28) place the church with 



CONDITIONS OF SALVATION FOR GENTILES 145 

its leaders on the same high throne occupied by the 
august third Person in the Godhead. They legis- 
lated along with him, conscious of their exalted 
dignity and divine fellowship. This phrase stamps 
the letter with all authority. 

The two chosen men, with Paul and Barnabas, 
quickly reach Antioch. All were no doubt glad 
that that which has disturbed the Gentile brethren 
was settled at the local source of the evil. Jeru- 
salem and Antioch were now one in sentiment. 
The delivery of the letter brought joy and conso- 
lation to those to whom it first came. Judas and 
Silas exhorted. Their theme can only be surmised. 
Possibly they entreated the church to observe with 
scrupulous care the things enjoined in the letter 
from Jerusalem. When their mission was accom- 
plished they both returned to Jerusalem, as the 
thirty-third verse discloses. The thirty-fourth 
verse is spurious. It crept in to account for that 
presence of Silas in Antioch mentioned in the for- 
tieth verse. Without the thirty-fourth verse it 
may be reasonably assumed that as soon as Silas 
had made his report to the church in Jerusalem he 
returned to Antioch. 

The section closes with the statement that Paul 
and Barnabas, in connection with many other 
teachers, now spent some time peacefully instruct- 
ing the saints in Antioch. There is no further note 
here of the success that always follows a stage 
gained in the progress of the church. That note 



146 THE ACTS OF THE APOSTLES 

comes in logically further on (xvi. 5) and is not for- 
gotten. The "many others" who assisted Paul 
and Barnabas in Antioch suggest the size of the 
church, the value of teaching those who have be- 
lieved, and the disproportion between the number 
of those who remained at home to preach the 
gospel, and of those who went abroad. 



TRIUMPHANT CONFLICT WITH HEATHENISM 147 



SECTION XIV 

THE GOSPEL IN TRIUMPHANT CONFLICT 
WITH HEATHENISM 

Acts. xv. 36 — xviii. 22 

The inspired writer has now led to the point 
where the church is established and its character 
determined. He has showed the successive stages 
by which this consummation was reached. Through 
the influence of the Holy Spirit the ascended Lord 
has brought Jew and Gentile into one body, united 
by nothing but the common possession of the 
Spirit, and having no head but himself. It only 
remains to tell how this body spread abroad and 
became the light of the world. It came to its full 
growth not in Jerusalem, but in Antioch, whose 
church now is the model of all the rest. Peter 
has been mentioned for the last time in the story. 
Jerusalem and James recede, and Paul, the apostle 
of the Gentiles, comes to occupy the whole field. 

In this section Luke shows how the gospel burst 
its Asiatic limits and entered Europe. The Lord 
clearly led. He delivers his ministers from vari- 
ous forms of persecution, he brings the truth face 
to face with the world's highest wisdom, devel- 
oped by the Grecian philosophers, and finally es- 
tablishes that truth unmolested in distant Antioch. 



148 THE ACTS OF THE APOSTLES 

There is an air of triumph, of success in the piece. 
There are no long speeches, little about work, but 
much about dangerous situations from which the 
Lord delivers his servants. 

This second missionary tour, covering the years 
from 51 to 54, does not come about as the first one 
did. There God spoke and ordered. Here man 
proposed. Paul said to Barnabas, Let us go (xv. 
36). The dissension which arose between them 
and led to a separation, serves to show how God 
can carry on his work in spite of human frailty. 
It is in vain to inquire who was to blame in this 
difference of opinion. That point is not even hint- 
ed at in the story. Mark's failure some years 
earlier (xiii. 13) was the occasion of this separation 
of chief friends. But though they separated, God's 
work went on. Barnabas took Mark and set out 
and neither of them is mentioned again in the 
book. This leaves Paul without a fellow traveler. 
He selects Silas, and goes away with the blessing 
of the church. The contention was earnest, each 
held tenaciously to his view, but it was not acri- 
monious. It did not spread into the church, per- 
hr^s the church did not learn much about it, nor 
did it destroy the friendship of the persons engaged 
in the contention. Only where God's Spirit leads 
can earnest men walk together, but even when they 
must part God may use both for his glory. He 
does his work through fallible men (James v. 17). 
In due time in this journey God gives Paul the 
clearest guidance. 



TRIUMPHANT CONFLICT WITH HEATHENISM 149 

The first episode in Paul's second journey is the 
call of Timothy. He was of mixed parentage, his 
mother being a Jewess, his father a heathen. 
Plainly Timothy became a Christian in Paul's first 
tour through those parts, three or four years pre- 
vious. He was Paul's "own son in the faith" (I 
Tim. i 2) and was a witness of his work and 
suffering on that earlier journey (II Tim. hi. 11). In 
those few years Timothy had made a reputation 
not only in Lystra, but in Iconium (xvi. 2). He 
had become known in both churches, and was "well 
reported of." It was this good report that attract- 
ed Paul. His commendation by the - "brethren" 
made it safe to choose him for a companion in 
more extensive work. 

It is significant that in this, the only detailed call 
to the ministry in the book, not a word is said about 
the candidate's talents, not a word about his 
knowledge of the Scriptures. The only point em- 
phasized is that Timothy had the approval of those 
who knew him. And it was to this man that Paul 
afterwards wrote to follow this same course for the 
ministry — "lay hands suddenly on no man" (I Tim. 
v. 22). There was, however, one hindrance in 
Timothy's way. The Jews were not yet prepared 
everywhere to receive an uncircumcised leader. 
There was no objecting to Timothy as a member 
of the body, but to take him into the office of 
teacher might arouse prejudice, and so Paul, in de- 
ference to that prejudice, circumcised the young 



150 THE ACTS OF THE A POST 

disciple. What was not necessary, even hurtful as 
a ground of salvation, was demanded as a qualifi- 
cation for public service. As the Samaritans proved 
to be a sort of halfway house between the Jewish 
and Gentile believers, so Timothy, half Jew and 
half heathen, unlatched the door that was by and by 
swung wide open for the entrance of pure Gentile 
converts into the ministry. And the ceremonial 
sin of his mother in marrying a heathen was over- 
ruled by God to his glory. The choice of Timothy 
indicated also that as the Lord accepted the hea- 
then he would raise up among them the men to ex- 
pound to them the truth. 

What it must have cost Eunice to give up such a 
son as Timothy, is not noticed. The gospel every- 
where is one of fact rather than sentiment. The 
missionary company go now from church to church 
delivering copies of the decree lately secured in 
Jerusalem. If the trouble which had arisen in the 
Syrian Antioch had not yet spread to these north- 
west churches, the decree would prevent its ever 
doing so. And here the proper place is found to 
record the happy effects of the conclusion reached 
in Jerusalem. When the knowledge is disseminat- 
ed that the gospel is not bound by Jewish fetters, 
the writer tells us that the churches were estab- 
lished in the faith, and believers were daily added 
(v. 5). The body, without the missionary's pres- 
ence, increased itself in love. 

We follow the apostle and his company now 



TRIUMPHANT CONFLICT WITH HEATHENISM 151 

with great rapidity through many countries (vs. 6-8) 
until we stand on the narrow stretch of water sep- 
arating the East from the West. The record, in 
its haste, does not inform us that the Galatians 
were evangelized at this time. Europe is the goal. 
That God led thither appears in that we are twice 
told (vs. 6, 7) that the Holy Spirit forbid further 
work in the Orient. Paul had set out at his own 
devoted instance to do a work which is now com- 
pleted. He has visited the churches, but is now 
at sea, without chart or compass. Bat the Spirit 
that only hindered in Asia, now clearly beckoned 
to Macedonia. No mistake was made in interpret- 
ing the vision, for they who for weeks had been 
going hither and thither without guidance, now 
come with a "straight course" in the short space 
of two days to the western continent (v. n). 

The pen that has fled with speed over wide ex- 
tended districts, leaving but few lines behind, now 
drops into the slowest pace. For we have reached 
the place where the advance begins over all that 
was gained before. Summaries are abandoned and 
details become numerous. 

The gospel had a very humble, a very unosten- 
tatious beginning in Europe, but since it is the be- 
ginning Luke makes a full record. There was no 
voice as of a rushing mighty wind, no tongue of 
flame, heralding that which in a very few centuries 
transformed the Greek and the Roman. There 
was a woman's prayer meeting Saturday morning 



THE ACTS OF THE APOSTLES 



on the banks of the Gangas at Philippi, and thither 
the missionary company wended their way and sat 
down. Judaism was so feeble in this city that there 
was no synagogue to furnish it shelter, and no 
men to pay it the homage of their support. Wo- 
men are the last to fail in devotion to God and 
among these women the regeneration of a continent 
took its start (v. 13). 

There is one word in the description of Philippi 
that is instructive. We are told that it was a "col- 
ony" — a colony not in the modern sense of the 
word; it is descriptive of the form of government. 
Philippi was Rome reproduced, a little Rome, 
with officers, laws, privileges, and spirit similar to 
those of the capital itelf. It was a model of the 
mother government. So far then the gospel comes 
in contact here with the world's center. Its en- 
trance into Philippi, its conflict, and its fortunes 
are indicative of what it must meet in its high- 
est reach. Its victory here is a pledge of its final 
triumph. If the lake gives back the sunlight, the 
ocean will do no less. Luke intended, when he 
informed us that Philippi was a colony, that his 
account should prefigure the work in Rome. 

Lydia was the first fruits of Macedonia. On 
this account we learn her name, her business, the 
place of her birth and her religious condition. She 
was a proselyte. Had she been a Jewess, the 
phrase, she "worshiped God," would not have 
been used. But the next item (v. 14) added in the 



TRIUMPHANT CONFLICT IV1TH HEATHENISM 153 

story cannot be accounted for in a word — the Lord 
"opened" Lydia's heart in order that she might at- 
tend to the things, believe the things spoken by 
Paul. The seed was made fruitful by the direct ac- 
tion of the divine grace upon the soil where it was 
scattered. Without this grace it would have been 
a wayside effort. It was a sincere and reverent 
woman, engaged in the solemn devotions of a prayer 
meeting, whose heart must be opened to make the 
preaching of the Word effective. Must it not be 
said then of all who have thus far become be- 
lievers, that they have had the same direct, gracious 
assistance from God's Spirit? And why were we 
not informed until now of this fact? The seal of 
obstinacy and sin on thousands of hearts has been 
broken by the power of God that his Word might 
enter in, but Luke has not mentioned any case 
until the present one. Lydia is the first convert 
of Europe. She is, so to speak, a pattern of all that 
are to follow. Paul will be used in making con- 
verts, but he will not make them. His preaching 
will be necessary, it will be convincing, but those 
who are turned to God will find that their faith 
does not stand on the persuasive words of man's 
wisdom, but in the power of God. They will be 
begotten of God. It is here we learn that a phrase 
soon afterward used by Paul in his first letter to the 
Thessalonians, has deepest significance. He ad- 
dresses the Thessalonians as the church which is 
"in God." And we see now that converts do not 



154 THE ACTS OF THE APOSTLES 

become such by adopting a new faith, but by ex- 
periencing a new creation. God saves men. The 
artist arranges his plate and adjusts it to the 
object to be pictured. But, until he can have 
the sun's rays, he can have no picture, and 
when he gains one it is rightly called a pho- 
tograph. The light made it, not he. Paul can 
adjust the gospel to the hearer, and bring his 
heart before the truth. The truth is printed on 
that heart, because God acts upon it, and in a 
vastly higher sense the believer is a photograph, 
the light lines being graven on the inner man by 
the Spirit. And thus Luke gives us a conception 
of the Christian which he had not presented be- 
fore. From the beginning of the book there are 
three stages in this matter. At first we read, they 
who receive the Word, or, they believed. The next 
stage was, as many as were ordained to eternal life 
believed, or, God did visit the Gentiles to take out 
of them a people. Here it is, God opened the 
heart that Lydia might believe. There is no con- 
tradiction in the book on this point, but there is 
development. In noting the work of the risen 
Lord it was first observed that men believed. It 
was not long until it was seen that this belief was 
confined to certain individuals. And now it is 
learned that when those individuals believe, God's 
Spirit is acting upon their heart. 

Since the beginning of a new stage finds record 
here we have some repetitions of features seen be- 



TRIUMPHANT CONFLICT WITH HEATHENISM 155 

fore. Years have passed away, the gospel has 
spread far and wide, but baptism has not been 
mentioned since the story looked at Peter in the 
household of Cornelius. When the Gentile work 
began it was necessary to show that baptism 
would attend it, but after that mention there is 
no other until we come to the household of Lydia 
and of the jailer. For here again we are at the 
center of a new circle. Again, at Pentecost the 
new converts exhibited an unparalleled hospitality. 
They had all things common and did eat their 
meat with gladness and singleness of heart. When 
Levi the publican was chosen to follow Christ (Luke 
v. 22-79), he showed his joy in making the Saviour 
a feast. When Peter opened the door of the king- 
dom to Cornelius we read that the apostle did eat 
with him, after which there is no special note about 
entertainment, until Lydia in her new-found life 
urged the Lord's messengers to make her dwelling 
their home. Where they had stopped in Philippi 
up to this time we do not know. The gospel now 
provided a shelter for them. That they seem to 
have hesitated in accepting Lydia's offer serves 
only to bring her sincerity into clearer light. She 
constrained them. 

Samaria triumphed over Simon Magus. Paphos 
left Elymas groping in blindness. The strong man 
armed is again encountered, only to suffer the 
spoil of another of his chattels. The meeting of 
an evil spirit on the entrance of the gospel to Eu- 



156 THE ACTS OF THE APOSTLES 

rope, is in harmony with the cases above cited, is 
in harmony with the hindrances of the divine grace 
toward men from the dawn of their history. Satan 
blocks the way as soon as it is entered. The fact 
of a distinct possession in the case before us can- 
not be explained away, except in the prejudgment 
of the impossibility of satanic activity in human 
affairs. This female slave had a power that was 
peculiarly profitable to her owners. They recog- 
nized that ability. When Paul commanded the 
spirit to come out of her, these same owners saw that 
their slave's power was gone. They had no hope 
of further gain, for she had no further supernatural 
power. Says Alford: "All attempts to explain 
away such a narrative as this by the subterfuges of 
rationalism, as, for example, in Meyer and even 
Lewin, i. 243, and apparently Hackett, p. 222, is 
more than ever futile." Com in loc. The woman 
was said to have a spirit of divination. It was the 
spirit of the Pythian Apollo, the heathen god of 
this name. By this term Luke gives us to know 
that Satan was encountered here, not as he mani- 
fested himself in Judea in Jesus' day, but as he 
wrought in heathendom. These possessions, so 
often noted in the sacred record, belonged, perhaps, 
exclusively to that day. They may have passed 
away, but he who caused them has not. Certain 
ancient sins have ceased, but sin has not. Satan is 
full of "devices" (II Cor. ii, 11). He has not ab- 
dicated his throne, His method may vary, it was 



TRIUMPHANT CONFLICT WITH HEATHENISM 157 

one thing then, it is another now, but he is ever 
the same, the enemy of all truth. As the mission- 
aries went to the place for prayer (v. 16) from day 
to day, the possessed girl assailed them. At length 
Paul, deeply grieved at this depraved exhibition of 
power, cast the spirit out. Her masters, for she 
had been too valuable to be owned by one man, 
and was the property of a company, saw that their 
business was ruined. It was not difficult for them 
to raise a riot. The cruel Roman scourge, unmer- 
cifully applied to the backs of Paul and Silas, fol- 
lowed, and they are cast into prison. But the gos- 
pel still triumphs. They who had subdued the 
spirit of Python were not subdued in spirit them- 
selves. With smarting, bleeding backs, with their 
feet fast in the stocks, with the dungeon darkness 
of the inner prison to stifle them, and with no 
promise of any release on the morrow, their voices 
rung out in tuneful worship of God. When the 
Jewish authorities arrested Peter and John, the 
place was shaken in answer to the apostles' prayers. 
A much more terrible shaking followed here. 
The earthquake was not a mere coincidence. 
There was more here. Earthquakes do not throw 
all bolted doors open, and unclasp fetters and 
chains. God was here. He was breaking a way 
for his gospel to the heart of heathendom. But 
his mercy followed close in the heavy steps of his 
power. The jailer, like a true Roman, was about to 
execute himself for the loss of his prisoners, as he 



158 THE ACTS OF THE APOSTLES 

supposed. Paul arrests his attempt. The mar- 
velous story of his conversion follows. 

Pentecost had mostly to deal with devout men. 
Cornelius was grand in his uprightness. Lydia 
was a worshiper of God. No convert from crimin- 
ality has been mentioned thus far. But here is a 
man who last night was glad to see Paul and Silas 
brutally beaten, n man who wantonly made their 
feet fast in the stocks, but who now before day- 
light is tenderly washing their wounds, is feeding 
and comforting them, and who with all his house 
is rejoicing in the Lord he just now despised. 
Peter's speech in the house of Cornelius — "He that 
feareth God and worketh righteousness is accepted 
of him" — that speech will not fit in this case. The 
jailer had not feared God. The gospel is going on 
to greater triumphs. It has a power to win "both 
bad and good" (Matt. xxii. 10). But there remains 
another victory for the apostles. Satan is van- 
quished. The solid earth moved to do its part. 
God has converted a household. But what if the 
government shall still oppose? Paul and Silas, it 
must be assumed, returned to the prison after the 
baptism of the jailer's household, and the hospit- 
able supper which followed. In the morning the 
jailer receives from the two praetors, who ruled 
the city, the curt command: "Let those men go." 
(v. 35.) This was sufficiently vague where the 
jail was full of prisoners. Why should the mag- 
istrates suppose their message would be under- 



TRIUMPHANT CONFLICT WITH HEATHENISM 159 

stood? And how comes it that it was understood? 
Of course the jailer had heard a voice in the rum- 
ble of the earthquake that spoke only of Paul and 
Silas. But the civil authorities it seems heard that 
same voice. Paul and Silas roused all their fears, 
and they could think of no one else. Their com- 
mand was after all not curt. It was the short 
gasp of terror, the conviction that these men were 
divine messengers. It is sometimes asked why did 
not Paul, before he was beaten, at least before this 
morning hour, announce that he was a Roman cit- 
izen. That would have saved him all pains. The 
answer is easy. In God's providence it was not 
Rome's defensive law of its freeman that was to 
bring down the haughty magistrates' pride. That 
was God's own work. The magistrates were virtu- 
ally at the feet of Paul and Silas before they knew 
them to be the state's sons, shielded by their civil 
allegiance. God had struck terror to the heart of 
the nation's officials, and thus gave witness to his 
ministers and to us that the powers that be cannot 
bar the truth. 

But while Paul and Silas now are at liberty to 
go, they make a stand for their rights. Paul de- 
clares their Roman citizenship, and brings the very 
embarrassing charge that the laws have been out- 
raged in the public beating inflicted. Such pun- 
ishment of a Roman citizen was the greatest mis- 
demeanor. By their hasty action the magistrates 
had involved themselves in a humiliating predica- 



160 THE ACTS OF THE APOSTLES 

ment. We have seen why Paul did not make his 
free-born privilege known before. Why does he 
make such point of it now? He is offered his 
discharge from custody, but refuses to accept it. 
It explains nothing to say that Paul had the 
welfare of the church in mind. If he goes away 
without an acknowledgment of wrong from the 
officers, and without an official acquittal, the church 
which is left behind might suffer the taunt that its 
founders, Paul and Silas, broke jail and became 
fugitives from justice. But Luke gives no hint 
of any such reason for Paul's stand. And if the 
apostle wished to provide a shield for the newly 
founded church, was not the humbling and anger- 
ing of the rulers the very worst way to do it? 
Paul was already vindicated. He already had his 
release at the hands of the city authorities. If 
they should ever raise the slander that he had run 
away from the punishment due him, that slander 
could be easily met. The lictors knew better. The 
jailer knew better. All Paul's fellow prisoners 
knew better. And how would Paul's present in- 
sistance for his honor provide any additional reputa- 
tion? The explanation must be discovered by a 
broader view. This is the first time that Paul has 
demanded that which the law allowed him as a 
preacher of the gospel. It is not the last time. 
Jesus made a similar claim more than once (Jno. 
x. 34, xviii. 23). And here we find the key to the 
incident before us. The state is God's creation, 



TRIUMPHANT CONFLICT WITH HEATHENISM 161 

intended for the good of all his creatures. In a 
sense it is sacred, so that he that resisteth, resisteth 
the ordinance of God. And if one does not claim 
what the ordinance makes his, is he not despising 
the gift of God ? There is a meekness which is 
sublime and there are daily opportunities for its 
exhibition, and Jesus' life and that of his illustrious 
servant are rich in illustrations of it. But there 
is a mistaken meekness, which in failing to accept 
the rights given by God, dishonors them. Paul 
was not guilty of this. He must not yield the pro- 
tection of his body. That protection was God's gift 
as much as the salvation of the soul which Paul 
certainly would claim,, come what might. When 
he was chosen from his mother's womb to be an 
apostle to the Roman empire, could God have 
been unmindful that he was a free-born Roman 
citizen? It is a breach of piety not to conserve the 
good that comes to one by nature and the state. 
And so we find Paul hereafter appealing to Caesar 
again and again, only once in form, but more than 
once in fact. 

The apostles, when honorably led out of jail, 
bring no charge for false imprisonment. They are 
preachers, not prosecutors. It is sufficient for 
them that they are now under the shield of the 
law; they do not seek to enforce its penalties. 
They at once set about their appropriate work, 
call the brethren together, and exhort them, and 
then peacefully go away. 



162 THE ACTS OF THE APOSTLES 

On the journey one hundred miles on the great 
Roman highway from Philippi west, they do not 
stop at Amphipolis and Apollonia, but hasten on 
to Thessalonica. For Amphipolis can be evangel- 
ized from the city which they have just left, and 
Apollonia from the one which they now enter. 
Paul does not change his method in Thessalonica. 
For three Sabbaths in the synagogue he expounds 
the Scriptures. The propositions proved were 
three; first, the Scriptures show that the Messiah 
must be a sufferer; secondly, the Messiah must rise 
from the dead; and, thirdly, the historic Jesus did 
suffer and rise from the dead, and, therefore, he 
is the predicted Messiah. The result was that 
some Jews believed and many sober-minded Greeks. 
But the unbelieving Jew is the same in this city 
as in every other. His malice here is set over 
against that of the heathen in Philippi, and ap- 
pears vastly blacker. It has been so from the 
beginning. The pagan Pilate was determined to let 
Jesus go (iii. 13) but the Jews clamored for his 
blood and secured it. This is repeated between 
these two towns. At Philippi there was a "shame- 
ful" heathen outburst. But the mistake was quick- 
ly acknowledged and righted, and Paul left the town 
in peace and honor. But here in Thessalonica the 
apostles must fly for their lives before the shafts 
of satanic hate. Paul, in writing of the Jews as a 
whole, avows the utmost regard for them (Rom.ix. 
1-5, x. 1, 2). But in his first letter to the Thessa- 



TRIUMPHANT CONFLICT WITH HEATHENISM 163 

lonians (ii. 14-16), with its particular synagogue in 
mind, he has no word of love for Israel. He is 
almost bitter. With a few strokes Luke paints the 
Thessalonian Jews according to their demerit. 
First, they gather the rabble, or the "rascals," ac- 
cording to T. S. Green's translation, and set a 
riot on foot. Failing of their prey in Jason's 
house, they drag the apostles' kind host and some 
others before the rulers. They charge them with 
having set the world in revolt. And imitating the 
murderers of Jesus, they tacitly profess an alle- 
giance for Caesar, and accuse the missionaries of 
treason against that same potentate. They are 
acute enough to turn Paul's preaching of the spir- 
itual sovereignty of Jesus into a specious lie, and 
so poison the mind of the populace. Their real 
grievance against the apostles was envy. Their 
alleged grievances were the invention of that envy. 
And so they trouble the rulers and the city with their 
falsehoods. But Paul and Silas are not to be 
found, and Jason only suffers. The Jews here 
could not show so dark a work for their effort as 
the heathen did at Philippi, but they make up 
for it with the exhibition of a much blacker heart. 
Before such a spirit Paul and Silas cannot stand, 
and so by night they go forty-five miles further 
west to Berea on the same Roman road. 

In Berea Paul met with exceptional Jews. They 
are called more noble than those who had driven 
him away at Thessalonica. They were not disposed 



164 THE ACTS OF THE 4POSTLES 

to prejudge the gospel, but in candor to inquire in- 
to it. On account of this reasonable disposition, 
they searched the Scriptures, found Paul's preach- 
ing in harmony with them, and believed. An 
apostolic letter always implies some need in the 
church to which it is written. If the New Testa- 
ment contains no epistle to the Bereans, the rea- 
son is plain. These open-hearted men, with the 
Bible before them, required no additional guidance. 

But the history is not yet done with the Jews 
of Thessalonica. The incomplete picture is fin- 
ished with somber pigments. They repeated in 
Berea the outrage perpetrated in their own city, 
and with the same result. Paul must seek safety 
again by flight. This time he puts not only a long 
distance but the sea between him and his enemies. 
They no doubt lost all trace of him. Athens was 
well nigh three hundred miles away. Silas and 
Timothy were left behind, perhaps in the exigency 
of the flight, but Paul sends them, by his faithful 
conductors, an urgent message to follow him, and 
now awaits their arrival in the classic city. 

But the burning spirit of Paul cannot rest even 
while he tarries for Timothy and Silas. As he moves 
about the town, a lone stranger, he sees its streets, 
its parks, its magnificent acropolis full of idols. 
It was nothing to him that these were the creation 
of Athens' masters, and were exquisite for beauty. 
In centuries past this city had produced poets, 
warriors, philosophers and statesmen, whose names 



TRIUMPHANT CONFLICT WITH HEATHENISM 165 

Paul must have known, but he forgets all in his 
sorrow of heart over these false gods. He cannot 
wait in silence any longer, and begins disputation 
in the synagogue and in the market place. 
Whether he had any success or not Luke does 
not stop to say, for his object here is to show to 
what this daily contention with individuals led. 
Paul has already met the spirit of heathenism. He 
now for the first time meets its philosophy and de- 
fense. The simple story of love has come in con- 
flict with the highest Greek learning. 

It is because Luke is about to report such a con- 
test that he describes the Athenians on their in- 
tellectual side. He says no more of their social 
and religious character than is necessarily implied 
in the intellectual. The picture is not pleasing. He 
sets before us philosophers of two of the schools in 
Athens. Their spirit is not the calm, judicial spirit 
of studious men. For they hastily prejudge Paul, 
and apply to him the flippant term of babbler, 
affecting wonder at what he is trying to say. The 
Berean Bible searchers were more philosophic 
than the Athenian men of learning. At last, it is 
arranged to give him a hearing, but not because 
they would know, although in artful politeness 
they profess that this is their desire. But Luke, 
with one master stroke of portraiture, gives not only 
their character, but their only reason for inviting 
Paul to speak — "They spent their time in nothing 
else but either to tell or to hear some new thing," 



166 THE ACTS OF THE APOSTLES 

some different thing from that which they had list- 
ened to before. They had some positive beliefs, 
and. were proud of them, but these beliefs had 
given them little thoughtfulness, and they will 
hear the gospel for the diversion and entertainment 
which it may afford. 

Zeno, the founder of the Stoic school, and Epi- 
curus, the founder of the other philosophic sect, 
were studious men. But they had died three centu- 
ries before the gospel reached Athens. Their sober 
spirit had passed away, too, and nothing but their 
tenets survived in their light-headed followers. 
Paul must have been thoroughly conversant with 
these doctrines, for his speech bears directly against 
them. Zeno taught that there was a God, but 
that he was not independent of matter. He was its 
reason or spirit. Much of the language of the Sto- 
ics anticipated the modern doctrine of pantheism. 
Logically, Zeno's philosophy left no room for idols, 
and the Stofcs condemned them. But at the same 
time they justified polytheism and regarded the 
gods as minor developments of their great god, 
the World. Matter was eternal, the soul itself 
was corporeal, and at death returned to its original 
elements. It is easy to see how men with such 
views would mock at the doctrine of the resur- 
rection. As to their ethics, they held that pleasure 
was no good and pain was no evil. The vicissi- 
tudes of life must be met with feelingless pride. 
As death ended all, the Stoics were not influenced 



TRIUMPHANT CONFLICT WITH HEATHENISM 167 

by the fears and hopes of a future life. A judg- 
ment to come found no place in their beliefs. 

The Epicureans were not pantheists, but athe- 
ists. There was no God. Yet they, too, admitted 
the gods into their system, but regarded them 
only as phantoms of the popular mind. The Epi- 
cureans were materialists/ The world and nothing 
in it was created. All came by chance or fate. 
The soul itself was composed of the same atoms 
which went to make up the universe. In their 
philosophy, a resurrection and a future life were 
impossible. In morals they were opposed to the 
Stoics. They taught that pleasure was the only 
good and pain the only evil. Virtue and vice were 
nothing in themselves. Virtue was to be followed 
only because it yielded on the whole most enjoy- 
ment. Vice must be shunned on account of the 
present pain it insured. A judgment to come 
was impossible. 

Both systems, had they followed their logical 
tendencies, would have annihilated idolatry, though 
neither could ever have found the true God. But 
it may safely be assumed that in Paul's day both 
schools moved with the popular current, and were 
practically idolaters. They had too little moral 
earnestness to oppose the worship of the gods, and 
Paul gives them the credit of being in full sympathy 
with it. 

He begins in the most conciliating manner, a man- 
ner of which both the King James and the Revised 



168 THE ACTS OF THE APOSTLES 

version rob him. He says. "I perceive that you are 
more reverential to the gods than others." Why 
should the man be made to say "too superstitious, " 
to whom any superstition would be too much? And 
why should he say "somewhat superstitious," when 
they were wholly so? All he implied, and this 
agrees with what follows, was that he saw gods 
and their temples on every hand. He met his 
hearers on common ground. He explained what 
he meant — "As I was passing through and atten- 
tively reviewing" — here is an implied compliment 
— "your objects of devotion, I beheld an altar." 
This was very familiar, but not undignified. It is 
as if a man to-day should begin by saying, "As I 
passed up the avenue, in looking at your city, I 
saw a church edifice." How this peculiar altar 
came to be inscribed, "to an unknown God," is a 
matter even beyond conjecture. It surely was 
not dedicated to Jehovah. Doubtless no one of 
Paul's hearers knew how it originated. It was a 
testimony to something or to some one beyond the 
hearer's range of knowledge. And thus loosely 
Paul connects it with Jehovah, without even im- 
plying that it was founded in his honor. He says: 
"What ye worship without knowing" — and here 
both the King James and the Revised versions are 
unhappy again — "what ye worship" by the erection 
of the altar this declare I unto you. 

The speech which follows this introductory mat- 
ter is so replete with ideas, so compacted, that 



TRIUMPHANT CONFLICT WITH HEATHENISM 169 

analysis can hardly compass them. In general it 
gives »(I) God's relation to all things (vs. 24-28): (a) 
to the material universe (v. 24), (b) to men (vs. 
25-28); (II) His nature (v. 29); (III) His moral 
government of men (vs. 30,31). 

In discussing God's relation to all things he does 
not stop for one moment to prove his existence. 
The Bible nowhere does. For atheism is not as 
fixed and mischievous as that infidelity which denies 
God's operations in things and his true nature. 
Human nature revolts intellectually and religiously 
against atheism. It feeds on infidelity. Paul did 
not shrink from assuming the existence of God be- 
fore professed atheists. He begins with the leading 
truth that God created everything. This struck 
both Epicureanism and Stoicism to the heart. In 
the trenchant words of Murphy in his comment 
on the first verse of Genesis: "This simple sen- 
tence denies atheism; for it assumes the being of 
God. It denies polytheism ; for it confesses the one 
eternal Creator. It denies materialism; for it as- 
serts the creation of matter. It denies pantheism ; 
for it assumes the existence of God before all things 
and apart from them. It denies fatalism; for it 
involves the freedom of the eternal Being." Paul 
speaks next of that error common to men in all 
ages — God is not confined to any sort of religious 
house. Neither is he served — "worshiped" is in- 
correct — with men's hands. He is independent. 
On the other hand, his relation here is one of be- 



170 THE ACTS OF THE APOSTLES 

neficence — he is a universal giver. God has not only 
made men, he has made them of one stock (v. 26). 
The oneness of the race is certain, since there is 
but one God. And different nations and tribes do 
not possess their different geographical and politi- 
cal limitation by virtue of different national gods. 
National bounds are fixed, and their existence de- 
termined by the one God, not for national glory, 
but for moral ends — "that they should seek the 
Lord" (v. 27). The doctrine of his relation to men 
is brought to a climax in the statement that apart 
from him we would not live, nay, nor even move, 
— indeed, apart from him we could not even exist. 
We are his offspring. 

This naturally leads to the second point in the 
address. That men are God's offspring must be 
proved. He finds the proof in a passage taken 
either from Aratus of Tarsus, Paul's own fellow- 
citizen, or from Cleanthes' hymn to Jupiter. Both 
employ substantially the same language. Paul does 
not hesitate to use even a heathen poet's words 
when they are true, and in the estimation of his 
hearers these words would be authoritative. For 
their poets were to them also prophets. It will be 
noted now that Paul, in speaking of the divine rela- 
tion, has advanced far beyond the idea of creation. 
To men God is virtually Father, though this word 
is not used. But the implied paternal relation is 
the basis of the next argument — the nature of 
God. Children are like their sire. 



' ! 



TRIUMPHANT CONFLICT WITH HEATHENISM 171 

If we are his offspring — if we, intelligent, moral, 
rational beings, are not only the creation but the 
offspring of God, we ought not to think that the 
divine one, the sire, is like to a dumb, dead, sense- 
less idol, no matter how artistically molded. 

After this irresistible but ennobling argument 
Paul speaks of the moral government of God. Every 
word is weighty. In the past God overlooked the 
ignorance about himself. But now he commands 
a universal repentance. Idolatry must be aban- 
doned. Paul gives a solemn reason for repentance 
— the day of judgment. The proof of such a day 
is the resurrection of the man who is to make the 
awards. He calls the judge a man, that they may 
no more think that Paul is a setter forth of strange 
gods, a man, because that term fits the announce- 
ment of the resurrection. 

This speech shows how Paul met the heathen, 
with what arguments he persuaded them. It is an 
expansion of the brief one recorded in xiv. 15-18. 

It was unanswerable. Paul's learned audience 
had nothing with which to meet it but that confes- 
sion of defeat, their mockery. Some, however, 
were more polite, but no less unbelieving, in pre- 
tending they would be glad to hear him again. 
Under such circumstances he left them, but not 
without some fruit for his labor. One of the judges 
believed. A woman also of some standing, as the 
mention of her name indicates, accepted the truth, 
and some others. 



172 THE ACTS OF THE APOSTLES 

Paul's work is done in Athens, from whose acrop- 
olis on a clear day strong eyes might see the heights 
of Corinth, forty-five miles distant. To this popu- 
lous, commercial city, with all its wickedness, Paul 
wends his way alone. He finds a family skilled in 
his own craft, and for this reason makes his abode 
with them, and worked at his trade. This is the 
first time we are given to know how Paul got a 
foothold on entering a town for the sake of preach- 
ing. Such details are outside of Luke's purpose 
in this treatise. And here the matter is mentioned 
only because of its bearing further on. Priscilla 
and Aquila have a large place in the book. Hence 
the little item about their life (xviii. 2). Paul finds 
a home with them, not because they were believers 
but because of their trade. Their conversion, 
when or where, is not mentioned. Paul gives his 
Sabbaths to the synagogue with the usual result — 
the Jews rejcet, the Gentiles are favorable. He 
leaves the synagogue with the token of abhorrence 
appointed by the Lord, but finds a place for serv- 
ice in a house hard by. It was as accessible as 
the synagogue, no more so, and no less. The labor 
in the synagogue was not without its fruits. The 
leader himself was won, with many others. And 
here again baptism is mentioned. It was noted at 
the beginning of this European work, and then not 
again until now we reach the last city evangelized 
on this tour. 

The movements of Timothy, as here recorded, 



TRIUMPHANT CONFLICT WITH HEATHENISM 173 

show how closely Luke sticks to his main purpose. 
He has left one point entirely in the dark. He told 
us Paul sent for Timothy from Athens and was 
waiting his arrival there. And now he informs us 
that Timothy and Silas overtake the apostle in 
Corinth. The only inference could be that Paul 
did not tarry long enough in Athens to afford Tim- 
othy time to reach him. But this is not the state 
of the case. From the Epistle to the Thessalonians 
we learn that Timothy did come on and find Paul 
in Athens (I Thess. hi. i, 2) but was hurried back 
to Thessalonica to help that church. The arrival 
mentioned here in Corinth is a second one since 
we parted from the young preacher at Berea. But 
Luke sticks so closely to the apostle's work in 
spreading the gospel that all else is omitted. He 
does not mention the fact that at this time, here 
in Corinth, Paul wrote the Epistles to the Thessa- 
lonians, and sent Timothy back with them, nor 
does he say a word about Paul's great anxiety at 
Corinth for this northern church. 

At this time, just after Paul had to leave the 
synagogue, an event occurred which puts the divine 
seal on this whole course from Troas to Antioch. 
There the apostle had a vision; here he has an- 
other commanding him to remain and preach. The 
vision there said no more than this, Come into 
Macedonia. But Paul is now far beyond the limits 
of Macedonia. He is away off here in distant 
Achaia. Is this the Lord's will? The vision an- 



174 THE ACTS OF THE APOSTLES 

swers — "I am with thee." But Luke has plainly 
another object in his record of the vision — to show 
how the Lord can sustain the spirit of his servant. 
He has already shown more than once how the 
bodies of the apostles were preserved. Paul was 
mortal. He was certainly dejected. The very 
first word in the vision is, "Be not afraid." Again 
he is assured that no man shall set on him to hurt 
him. How exactly the epistle to these same Cor- 
inthians, written about five years later, harmonizes 
with this. He says his advent among them was 
"in weakness and in fear and in much trembling" 
(I Cor. ii. 1-3). No wonder. He had been 
"shamefully entreated "at Philippi. He had been 
driven by persecution out of Thessalonica and 
Berea. He had been left alone to be mocked at 
Athens. He had been virtually expelled from the 
synagogue here in Corinth. It had been one long 
siege of bitter trial in which his life was more than 
once in peril. This was too much for even his iron 
nerve. His courage was tottering, and Luke shows 
how the Lord cheered his heart again. The last word 
in the vision must have been most grateful of all — 
"I have much people in this city." They were yet 
in the blindness of heathenism, but they were the 
Lord's and known to him, and Paul is to remain 
and preach that they may be cleansed of their idol- 
atry and brought to the light. 

It might be asked here: Is this the only city of all 
those visited by Paul that contained people for the 



TRIUMPHANT CONFLICT WITH HEATHENISM 175 

Lord? Why is this mentioned here? Because 
Luke is showing the unfolding of things, how the 
Lord led so that one truth after the other was 
brought out. Paul had been sent forth with the 
commission to preach. He knew his duty well. 
But he was in danger of losing heart, and to en- 
courage him he is now informed why he is to 
preach. The Lord has a people among the sin- 
sodden Corinthian mass, and he will use the apos- 
tle and his message for their salvation. The Lord 
does not send out his servants to preach to the 
wind. He knows his own and commissions his 
servants to gather them into the fold. 

As Luke is wholly concerned here with showing 
the Lord's care for the apostle, he does not say a 
word about how this gathering out of the foreknown 
people was accomplished. 

The vision had its influence on Paul, and the 
Lord made its promise good, for in the first place 
we are immediately told (xviii. n) that the apostle 
staid here a long time, a year and six months, and, 
again, an interesting incident is related to show 
God's care of his servant. Gallio, brother of 
Seneca, was proconsul. The Jews rise up against 
Paul and bring the charge that he is persuading 
men to worship God contrary to Roman law. But 
Gallio is a different man from those who ruled in 
Philippi, — different from those who ruled in Thes- 
salonica. Tlence his name finds a place in the ac- 
count and their names do not. Paul is about to 



176 THE ACTS OF THE APOSTLES 

make his defense when the governor addresses the 
Jews. He declares if this were a question of morals 
he could entertain it. But since it is, as he con- 
ceives, a mere matter of names, whether the name 
of Jesus is identical with the name of Christ, he 
will have nothing to do with it. He non-suits the 
Jews, and bids them depart. His conduct gives 
the cue to the Greeks, who, in their inveterate ha- 
tred of the Jews, fall upon and beat the ruler of the 
synagogue, evidently the leader of the case against 
Paul. Gallio does not interfere. He probably felt 
that Sosthenes deserved as much for coming into 
court with such a trivial case. The Jewish views 
of the gospel gave him no care. 

This event did not occur at the end of Paul's stay 
in Corinth, but sometime during the year and six 
months of his ministry. For "Paul after this tarried 
there yet a good while." But in the spring of the 
year 54 A. D. he leaves Corinth for Syria. The 
mention of Pnscilla and Aquila (there is none of 
Silas or Timothy) is necessary to an understand- 
ing of the history further along. But what is meant 
by the shaving of the head and the vow (xviii. 18) 
is not easily settled. Most likely it was Paul's 
head that was shaved and not Aquila's, though the 
language is somewhat ambiguous. Paul having 
now left Corinth and having reached the port town 
of Cenchrea, where he must embark, may have 
signalized and signified the completion of his work 
by removing his locks, the tokens of his vow. These 



TRIUMPHANT CONFLICT IVITH HEATHENISM 177 

would have significance among the Jews and others 
in Corinth. They would be meaningless on board 
ship and during his whole journey home. His work 
for the present was done. Let its pledges disap- 
pear. 

In the journey from Corinth, Priscilla and Aquila 
are left at Ephesus where the account soon finds 
them again. Paul makes an address in the Ephe- 
sian synagogue, which is so well received that 
he promises to return, "if God will." His stay is 
so brief because he wishes to be at the feast in Je- 
rusalem. Neither the text nor the feast is wholly 
certain. The text is defended by Meyer, Baum- 
garten and others, and as to the feast it is safe to 
say it was Pentecost. He sailed from Ephesus. A 
single verse takes him to Csesarea, to Jerusalem, 
and then north to the Syrian Antioch, and the sec- 
ond missonary tour is completed. 



178 THE ACTS OF THE APOSTLES 



SECTION XV 

THE BAPTISM OF JOHN IN CONTRAST WITH THE 
BAPTISM OF THE HOLY GHOST 

Acts xviii. 23 — xix. 7 

The ministry of John the Baptist was necessarily 
so overshadowed by the Lord's which followed, 
that the power of the former is often overlooked, 
To minimize the baptism which John preached is 
to belittle that which followed. Jesus called the 
forerunner the greatest born of women. John 
stirred the nation from center to circumference. 
In his zeal to purify he rebuked every one, from the 
publican in his greed to the sensual Herod on his 
throne. Men mistook him in his holiness for the 
expected Messiah. He found it necessary to say 
again and again, "I am not he." He won to his side 
the choicest spirits in Israel, men like Andrew and 
Simon and John and James. These, with thousands 
of others, were John's ardent followers before the 
Son of Mary came to his baptism. And when the 
latter began his ministry, which in its outset, and 
for months afterward, did not differ from John's, 
the disciples of each, as a rule, followed their own 
leader (John hi. 22-26; iv. 1). That is, those who 
came to the decreasing light were slow to desert it 
for the increasing one. And, down to his death, this 



JOHN'S VS. THE HOLY GHOST BAPTISM 179 

last and greatest of the Old Testament prophets had 
those of his converts who clung to him (Luke vii. 
19, Matt. xiv. 12). If Herod had not destroyed 
the earnest reformer it seems certain that there 
must have been two parties in Israel, the disciples 
of Jesus and the disciples of John. 

It is not strange then that we find distinct traces 
of John's influence at the distance of both time and 
place to which the present section belongs. Alex- 
andria and Ephesus are many hundreds of miles 
from the Jordan. But Apollos had learned 
John's baptism in the former city and came to 
preach it in the latter. And a full quarter of a 
century has passed since John's head was offered 
a sacrifice to the hate of Herodias. After so long 
a time, and after the gospel of God's grace has 
spread abroad, men are still found to bear aloft the 
banner of the Baptist. 

But after all, the two streams that started full 
twenty-five years ago in the same territory, and 
that flowed some distance with the same volume 
now greatly differ. John's has dwindled. The 
other has become a mighty river that promises to 
engulf Rome's national religion. Our section is 
intended not only to show the difference between 
the two, but how they united here in Ephesus, and 
how the smaller at last wholly lost its individuality 
in the other. The sternest preaching of reform 
without the risen Christ as a basis cannot main- 
tain itself in the world, or John's must have sue- 



180 THE ACTS OF THE APOSTLES 

ceeded. How meager it looks after a quarter of a 
century in comparison with that other, whose head 
was the ascended Lord, and whose energy was the 
Holy Spirit. 

In the early autumn of 54 A. D., if the chronolo- 
gists are followed, Paul leaves Antioch in Syria, and 
a single verse (xviii. 23) is all that is written about 
his work through Galatia and Phrygia, for Luke 
aims now at nothing but this question of John's 
ministry. These inland countries were only men- 
tioned in the preceding tour (xvi.6),when undoubt- 
edly they were both evangelized, or Paul on the 
present tour would not have found churches to 
strengthen. Paul's work among the Galatianswas 
of an intensely interesting character, as is learned 
from the epistle subsequently written to them. That 
Luke says nothing of this work shows again how 
closely the Holy Spirit holds him to his task, not 
to write the history of apostolic evangelization, 
but of the development of the church under the 
guidance of the Lord. Nothing in the way of de- 
velopment occurred in Galatia, and so its notice 
in the Acts is the scantiest possible, little besides 
the name being given. 

Luke makes us fully acquainted with Apollos. He 
is a native of the cultured city Alexandria. He is 
skilled in speech, which implies learning. He is 
thoroughly versed in the Old Testament books. 
He has been trained in the teachings, if the best 
text is followed, of Jesus, and knew his exposition 



JOHN'S VS. THE HOLY GHOST BAPTISM 181 



of the Law and his maxims for a holy life. He 
was full of zeal and taught these things with ear- 
nest care. But his knowledge at most did not reach 
further than the cross. He was not acquainted 
with the baptism of the Holy Ghost. He knew 
only the baptism of John. By this, it is needless 
to add, is meant not merely the immersion adminis- 
tered by the great prophet, but the teaching and 
system which that immersion embodied and set 
forth. The preaching of Apollos was about what 
we may imagine Peter's or John's would have been 
had they left Palestine during the second year of 
Jesus' ministry, without hearing a word from the 
Saviour afterward. Only they would have lacked 
Apollos' culture and his knowledge of the Script- 
ures, but their point of view would have been the 
same. 

Luke has drawn this portrait of the eloquent Alex- 
andrian, with his knowledge of John's baptism, that 
he may make the bolder contrast between him and 
the humble couple whom he met in the synagogue. 
Jesus said, in speaking of John, "He that is least in 
the kingdom of heaven is greater than he" (Matt, 
xi. n). The story before us illustrates it. The 
refugee tent-makers know more than the skilled 
disciple of John. They hear him in the synagogue 
and, readily detecting his deficiency, take him to 
themselves and instruct him in the way of God 
more perfectly. These workmen are more than a 
match for Apollos. He knew the Scriptures, but 



182 THE ACTS OF THE APOSTLES 

they knew also the teaching of the Holy Ghost. 
He was skilled in religious speech, but they were 
full of spiritual understanding. One delicate point 
is obscured in the twenty-sixth verse of the King 
James' version by the reversal of the names of 
Apollos' instructors. That order ought to be 
Priscilla and Aquila, the woman's name first. Had 
the original put the husband's name first no copyist 
or emendator would have thought of changing it. 
The change, no doubt, was made to put this pas- 
sage in harmony with what Paul afterward wrote in 
reference to a woman's right to teach. But the 
passage in its original form, with Priscilla's name 
standing first, does not conflict with Paul, and by 
the unwarranted alteration the very point is lost 
that it was a woman who instructed Apollos. This 
fact emphasizes the antithesis between the two sys- 
tems confronting each other here. If there ever 
was a female among John's disciples, the Script- 
ures make no note of it. Jesus not only had many 
of the daughters of Israel in his train, but the script- 
ure used on Pentecost's day puts them in some 
sense on the same level with the sons of Israel — 
that scripture quoted by Peter — "And on my hand- 
maidens will I pour out my Spirit, and they shall 
prophesy." It was in the exercise of this gift, ex- 
perimentally unknown to John, that a woman was 
now guiding one of the very greatest of his disci- 
ples into the full light of the truth. 

It must be thought that through the tutorage of 



JOHN'S VS. THE HOLY GHOST BAPTISM 183 

Priscilla and Aquila, Apollos received the Holy 
Spirit and by him was set in full fellowship with 
the risen Lord. But the account is absolutely si- 
lent on this point, for its main object is to compare 
the teaching of John with the teaching of the as- 
cended Christ, and the superiority of the latter is 
sufficiently obvious when the best of John's follow- 
ers must take lessons from the humblest of Christ's. 
Of course, Apollos, after receiving such a broad 
beam of light, could not go back to the synagogue. 
To be sure he might have confessed that he had spok- 
en hitherto without full knowledge of the truth and 
might have claimed that now he knew the way of the 
Lord perfectly. But this would have raised a sus- 
picion against him sufficiently strong to destroy his 
usefulness. Aquila and Priscilla can tell him about 
Corinth. He can begin there with his new found 
truth. And so with letters of commendation (v. 
27) he goes to strengthen the work which Paul had 
left only a few months previously. One sentence 
about Apollos' work in Corinth shows the advan- 
tage he had derived from his intercourse with Pris- 
cilla and Aquila — "he helped them much who had 
believed through grace." He had not helped the 
tent-makers at Ephesus, they had helped him. 
The reason is, Priscilla and Aquilla surpassed him 
in being acquainted with the grace of the Lord, 
and Apollos had belonged to a system that knew 
nothing about grace. But now that he had learned 
it he could instruct those who had experienced the 



184 THE ACTS OF THE APOSTLES 

same favor. And here again we see how a striking 
fact is brought out, not because it has not existed 
before, but because events had not yet progressed 
far enough to bring it to the surface. At the out- 
set it was said that by much persuasion men be- 
lieved; then, that those who were ordained to 
eternal life believed; next, that the Lord opened 
the heart of Lydia that she might believe, and now, 
for the first time, we are informed that these Cor- 
inthian believers, and of course all others, became 
such through grace. This comes about here be- 
cause at this point the history took such a turn as 
to make the statement of the fact pertinent. The 
doctrine does not come as a dry formula, but as a 
living part of the history. The church is a plant, 
whose growth is followed, in which new shoots 
from time to time appear. 

It is interesting to note how the Lord raised up 
in Apollos a new and mighty aid in his work. The 
Epistles to the Corinthians show that in some 
sense he was the equal of Paul. He shared with 
the apostle the affections of this strong Achaian 
church. But it is no part of Luke's purpose to 
exhibit the Lord's agency in leading the eloquent 
African into the ministry, but rather that no qual- 
ifications equip one for that ministry, except the 
knowledge of grace furnished by the Holy Ghost. 

While Apollos is in Ephesus, Paul is coming 
thither from his work in the highlands (xix. i) or 
"upper coasts" of Phrygia and Galatia. The chap- 



JOHN'S VS. THE HOLY GHOST BAPTISM 185 

ter mark which intervenes so prominently here is in 
a very illogical place. It would have been better 
had it been placed between the twenty-second and 
the twenty-third verses of the preceding chapter, 
that the account of the baptism of the twelve men 
might have been joined directly to the story con- 
cerning Apollos which it supplements. Luke, in re- 
lating Paul's meeting with these twelve men, is 
still pursuing his intent to prove how far the church 
has outstripped the best that John's ministry could 
do. The apostle, on arriving in Ephesus, shortly 
after the departure of Apollos, finds certain disci- 
ples. At first we might think that these were 
made by Apollos. But we can hardly conceive 
that he, after finding the light, would go away 
without enlightening them. But whence they 
came or how they came to be what they were 
does not concern Luke. Priscilla and Aquila 
quickly detected the defect in Apollos' faith. In 
some way Paul soon saw a similar deficiency in 
these twelve disciples. He inquires: "Did ye re- 
ceive the Holy Ghost when ye believed?" They 
answer that they did not hear that he was given. 
Paul, with the Christian formula of baptism in 
mind, virtually asks how it could be that they did 
not know about the gift of the Holy Ghost. They 
say that they had been baptized into John's bap- 
tism. They stood just where Apollos did when he 
arrived in Ephesus. Paul now reminds them that 
John's baptism pledged them to believe in Jesus, 



186 THE ACTS OF THE APOSTLES 

The twelve admit it, and now submit to the bap- 
tism in the name of the Lord Jesus. After the 
baptism they receive the Holy Spirit by the im- 
position of Paul's hands, the proof of the gift being 
that they speak with tongues. And this is now 
the last time that baptism is mentioned in the book 
of Acts, and so also the last notice of the laying 
on of hands. And this story about the twelve men 
clearly shows the inadequacy of that which had 
had its day in John's mighty career. 

There are now five instances of the miraculous 
bestowment of the Holy Spirit, each teaching its 
own lesson in showing who can be admitted to the 
new, spiritual society: (i) Pentecost decided that 
those who had rejected the earthly ministry of the 
Christ might come in. (2) The gift to Samaria 
taught that those who have a religion half true 
and half heathen may repent and come. (3) In 
Cornelius the Gentiles are admitted. (4) In Saul 
one who had resisted the Holy Ghost and had per- 
secuted the church received that same Holy Ghost 
and was admitted. (5) In the twelve men at Eph- 
esus those who had been negligent in obeying 
John's teaching to believe in the Christ, and who 
must be reminded of it by Paul, are admitted to 
the spiritual body. If the list closes with this 
case it must be that all classes of men have now 
been reached in the spread of the gospel, Jews, 
half Jews, Gentiles, persecutors, and those who 
knew only the baptism of John. 



JOHN'S VS. THE HOLY GHOST BAPTISM 187 

Many interesting questions suggest themselves 
here. Was Apollos rebaptized by Aquila? Was 
he enabled to speak with tongues? Were these 
twelve men baptized by John himself twenty-five 
years before, or were they disciples of John's 
disciples? In any case why did Paul have them 
reimmersed ? Why, as apparently in the case 
of the twelve apostles, should not the imparting 
of the Holy Spirit have completed that baptism 
which these twelve at Ephesus had had before Paul 
met them? Not one of these questions can be 
answered conclusively. For they all lie outside 
of what Luke has in mind here, and to which he 
rigidly confines himself. The Word of God is as 
clear as a sunbeam on every point on which it in- 
tends to give light. If it does not answer related 
and suggested questions, it must be because these 
in no wise affect the matter in hand. Two things 
are unmistakable in this section. The first is that 
John's ministry could not give full knowledge of 
the truth, as the story about Apollos shows, and the 
second is that that same ministry could not give 
the Holy Spirit, as the case of the twelve shows. 
If Apollos was baptized by Aquila and received the 
gift of tongues, Luke, by not recording the fact, 
has left himself room to bring out his discussion in 
the form of a climax, and has thus made his proof 
the more conclusive. The section closes with giv- 
ing the number of the men. This has the same 
force argumentatively as the information about 



188 THE ACTS OF THE APOSTLES 

Apollos' culture and eloquence given at the begin- 
ning of the section. What his knowledge did not 
secure for him their numbers did not gain for them. 
Though there were twelve of them, every one was 
deficient, notwithstanding their earnestness in fol- 
lowing John's baptism. 

But the story is nothing, if it is not practical. 
Apollos is presented to us in a character little less 
than grand. The twelve men are sincere, candid 
devout, upright. A man may have the noble, cult- 
ured zeal of an Apollos, and the pure earnestness 
of these twelve, and yet be appallingly below that 
grace which is found only in Christ Jesus. John 
was the greatest that ever lived to preach 
a pure theistic morality. But Luke surely 
means to show that to live in the power of the 
Holy Spirit is vastly superior, because it has the 
power to set an obscure Aquila far above an elo- 
quent Apollos. 



PURPOSE TO EVANGELIZE THE IVORLD 189 



SECTION XVI 

THE BIRTH OF THE PURPOSE TO EVANGELIZE THE 
WORLD 

Acts xix. 8 — xxi. 1 6 

It might have been said before the present sec- 
tion in the book of Acts was reached, that the 
church has attained its complete character, so that 
it is now a body composed of believing Jews and 
Gentiles, and animated and united by the Holy 
Spirit. Henceforth and to the end Luke is con- 
cerned to show how the church found its center 
from which to enlighten the world and color all 
succeeding centuries. That center is not Jerusalem 
which rejects, but Rome which receives Christ's 
apostle. The story gathers more closely about 
him. In what is immediately before us we see 
how he was led into the purpose to make the polit- 
ical world's center his own. Little is said about 
his three years' evangelization at Ephesus. The 
first really new thing in the record is Paul's en- 
dowment with extraordinary power, and how that 
power became the occasion of his wide-reaching 
intent to see Rome. But this power showed itself 
not only in him, but on all about him. Diana's 
worship was tottering, and her votaries were rushing 
to her defense. Paul commits the work in these 



190 THE ACTS OF THE APOSTLES 

regions to other hands, and sets out for Jerusalem. 
The time had come for this. It is just at the time 
when this section closes that he writes to the Ro- 
mans: — "Having no more place in these parts. . . 
I will come to you" (Rom. xv. 23). This is the 
keynote of the present stage of the history wmich 
shows how the purpose was formed, and how Paul 
set out to realize it. 

Milligan,in his Baird Lectures on the Apocalypse, 
shows the similarity between the Gospels and the 
Book of Revelation. The latter is modeled on cer- 
tain prophetic portions of the former. If it were 
profitable there could be traced here a duplication 
between the book of Acts and the life of Jesus. 
And why not? God's dealings with successive gen- 
erations of men have ever been from the same cen- 
ter, but in ever-widening circles. The likeness in 
the several administrations of the divine grace for 
the overcoming of sin's obstinate disease is not 
hard to see. After John was imprisoned Jesus' 
power, no matter for what reason, bloomed forth, 
in the active Galilean ministry (Mark i. 14) from 
which he went up to Jerusalem to be rejected, and 
thus open the way for the gospel to reach the 
world. It is after John's baptism is absorbed in 
the progress of the church, that Paul receives un- 
common power to finish this provincial work, after 
which he goes to Jerusalem, is rejected and the 
gospel reaches its goal in the world's capital. Were 
it of any service this parallel might be traced in 



PURPOSE TO EVANGELIZE THE WORLD 191 

many details. Nor is it worth while to ask whether 
it was designed. It exists between the two records 
because the aims of Jesus and of Paul were the 
same. 

In reference to the evangelization which had 
now its center in Ephesus, it is to be noted that it 
extended over a period of about three years (xx. 
31), three months in the synagogue and two years 
and some months in the school-room of Tyrannus. 
In the last tour the Spirit had not suffered Paul to 
preach in this district (xvi. 6) but had hurried him 
on past it into Europe. The divine guidance di- 
rected both as to the time and the place for evan- 
gelical work. And for Ephesus the time had now 
come. But though Paul staid here so long, very 
little is said about his work. There was the usual 
opposition of the Jews, the separation from them, 
and then in a single sentence we learn that "all 
they which dwelt in Asia heard the word of the 
Lord" (xix. 10). There must have been many 
assistants and a thoroughly organized effort. After 
this very brief account the history comes at once to 
the main thought of this section. God endowed 
his servant with great power, so that no ordinary 
miracles were wrought by him (v. 12). The 
handkerchiefs and aprons carried from Paul's per- 
son cured diseases and expelled demons. This 
extraordinary power incited some traveling exor- 
cists to use the name of Jesus in their incantations 
over a demoniac. The possessed man rose against 



192 THE ACTS OF THE APOSTLES 

them, drove them from the house and a scene en- 
sued on the streets, and before the eyes of so many, 
that all Ephesus came to know it. The result was 
threefold. First, a solemn dread spread over the 
city. The excitable Greek populace had been 
brought face to face with the supernatural from 
both worlds. The city became convinced that the 
name of Jesus must not be lightly used or trifled 
with, and so they magnified it (v. 17). He had 
himself signally vindicated the honor of his name 
in the public discomfiture of the Jews who had at- 
tempted profanely to conjure with it. A second 
result was that many who had changed their creed 
but not their morals now mended their ways, and 
publicly confessed their evil deeds. To all ap- 
pearances these were members of the church be- 
fore the demoniac's onslaught upon the exorcists 
(v. 18). The third result was more directly in line 
with what had made such a general stir. The ex- 
orcists would be classed with the magicians. The 
latter now saw the difference between the power of 
Jesus and their own futile arts. Without money 
and without price, Jesus' name really healed. For 
great sums they did no more than to delude their 
victims. In the fear that prevailed they have not 
the courage to pursue their magic arts further. It 
might befall them as it did the exorcists. They 
bring together the parchments on which their occult 
but deceptive formulae are written and make a 
public bonfire of them. While the intrinsic price 



PURPOSE TO EVANGELIZE THE IVORLD 193 

of these books was very little their market price 
amounted to an enormous sum (v. 19). The black 
art was overthrown in the city. Those who had 
practiced it compelled themselves to seek an honest 
livelihood. Luke sums up these results with the 
exultant statement: "So mightily grew the Word of 
God and prevailed. " That Word had won converts 
in many places, but now a whole city was subdued 
before it, and it could at last be said that it had 
"prevailed" (v. 20). 

The very next verse might be anticipated. The 
gospel having succeeded in Ephesus and in all Asia 
Paul is at leisure to go elsewhere. But the com- 
prehensiveness of his purpose at this time is at 
first sight startling. It sweeps the world's centers. 
He will visit the former fields of his labors, Mac- 
edonia and Achaia, he will go to Jerusalem, and 
then he will visit the imperial city. The magnitude 
of this resolution is the outcome of the great tri- 
umph of the gospel in Asia. It is said indeed that 
he purposed all this "in the spirit," but this phrase 
should probably read as in most modern transla- 
tions. Paul purposed in his spirit, or simply 
he purposed. In this outlook toward the future 
he was guided, as it must surely be thought, by 
the Holy Spirit. But Luke does not mention 
that here. His aim is now to show how God's 
guidance of events brought the great missionary to 
the world's capital. With what object Timothy 
and Erastus are sent on ahead, we are not in- 



194 THE ACTS OF THE APOSTLES 

formed. The fact is mentioned only to show that 
Paul moved at once to carry out his absorbing in- 
tent, though he must tarry himself yet a while in 
Asia (v. 22). 

The historian meanwhile will add another event 
to his record to exhibit the power of the gospel. 
Already he has shown its influence on those who 
had come, in a greater or less degree, to think as 
Paul thought He will now set forth its influence 
on the opposite party. Or rather he will point 
out how the gospel has undermined the leading sin 
of the city. Idolatry is trembling, and seems to its 
interested adherents to be tottering to its fall. 
There is no small stir about the gospel with the 
new life which it has induced, "the way" as it is 
now called. Demetrius makes an artful speech. 
He was plainly a leading, an influential citizen. 
His business was the life of other kindred trades. 
All these felt the stagnation which faith in Jesus 
brought about. It was as Demetrius said: "This 
Paul hath persuaded and turned away much peo- 
ple," not only in Ephesus, but "throughout all 
Asia." The market for silver models of the great 
heathen temple, one of the most noted in the 
world, was flat. The noise of the workmen's ham- 
mers in the shops of Demetrius was steadily de- 
creasing while the songs of praise to God were 
heard on every hand. The temple steps, once 
crowded with devotees, were less and less trodden, 
there were only stragglers where once crowds had 



PURPOSE TO EVANGELIZE THE WORLD 195 

pressed forward, and so something must be done. 
Demetrius calls a meeting. He appeals to his hear- 
ers' covetousness, but adroitly covers the selfish- 
ness of that by a higher appeal to their love of their 
renowned goddess. It is not without reason that 
he warns of the danger that not only the goddess 
will come to be despised, but also that her worship 
will cease. Demetrius was not mistaken about the 
way the tide had set, and he felt the force of the 
current. An uproar followed. Luke's account of 
it is every way graphic. Some incidents are spe- 
cially instructive. Paul, anxious about his two 
friends who were caught in the wild rush to the 
theater, was determined to go in to the people. 
Had the disciples permitted him, in all probability 
he would never have seen Rome. But now the 
fact comes to the surface that even some of the 
Asiarchs, or "chiefs of Asia," are his friends. This 
friendship may have been generous. But it does 
not detract from Luke's object to show the influence 
of the gospel in Asia, if it is assumed that these 
Asiarchs were not unselfish in their regard for Paul. 
They were ten in number. It was their duty to 
provide at their own expense for the public games, 
and to keep order during their celebration. In so 
far as Paul makes these heathen games undesirable 
and diminishes the number attending them, in so 
far he saves these Asiarchs both expense and 
trouble. The very reason that would make De- 
metrius an enemy of Paul would make these rulers 
of the games Paul's friends. 



196 THE ACTS OF THE APOSTLES 

Alexander is mentioned only to show how his ap- 
pearance as an apologist excited the crowd to their 
mad two hours' cry, by which the town clerk was 
brought to the theater. Hence it cannot be told 
to which party Alexander belonged, whether he was 
a Christian or an unbeliever, whether he was 
thrust forward by the Jews as one of their own to 
defend them, or as an apostate to Jesus, and hence 
a fit victim for the wrath of the mob. In either 
case he was a hated Jew, and this is all that the 
historian's argument requires here. As usual he 
does not stop to answer irrelevant questions. 

A public official, called the town clerk, gets a 
hearing. His speech is a "pattern of candid argu- 
ment and judicious tact." It is wholly on the side 
of Paul. The first point he makes is that the 
crowd are shouting themselves hoarse in proof of 
what every one admits. Here was a skillful blend- 
ing of flattery and reproof. His next point is that 
the Christian leaders have done no criminal act. 
They have not robbed the temples ("churches" is 
a violent mis translation) of the gods, neither have 
they spoken ill of Diana, If there has been any 
wrong-doing it was personal, it concerned Deme- 
trius alone, and should be settled in the Ephesian 
courts then in session. This puts the silversmith 
in an awkward position before the crowd. Why 
does he appeal to them in a law case? But the 
town clerk shows more deference to the mob. If 
they are inquiring about other matters — -he would 



PURPOSE TO EVANGELIZE THE WORLD 197 

half way convey his assumed conviction that they 
have some grievance — why, it must be determined 
in the lawful assembly. The article, omitted in 
the King James' version, and the adjective, suggest 
what the two words do not say about this assem- 
bly. Let the hearers reflect one moment on this 
suggestion. They are not a legally called town 
meeting, but a mob on the eve of riot. This pre- 
pares the way for the third and effective point in 
the speech — "We are in danger." Rome had 
granted Ephesus no little freedom, but the imperial 
city was jealous of all turbulent assemblages, and 
this uproar might cost Ephesus a serious abridg- 
ment of its municipal rights. The town clerk could 
easily see that his address had not been in vain, 
and so he pronounces the formal words which dis- 
solve the crowd, and they go quietly to their 
homes. Demetrius has gained nothing but chagrin 
and a conviction that the gospel has a foothold 
in Ephesus from which it cannot be so readily 
moved. The Asiarchs are in favor of it, the town 
clerk will say nothing against it, and Rome so far 
defends it. 

Having now written about how the high resolve 
was formed to see Rome, and having given proofs 
of the completeness of the apostle's work in Eph- 
esus, Luke shows how the apostle set out on his 
journey. Rome is his goal, but before he can 
turn his face thither he must see the churches he 
has founded and commit their care to other hands. 



198 THE ACTS OF THE APOSTLES 

The journey of many months through Macedonia 
and Achaia is condensed into three verses (xx. 1-3). 
The writer seems almost impatient to get his sub- 
ject turned, if not toward Rome, at least toward 
the Jewish capital. Those months spent in Mace- 
donia and Achaia were full of work. The Epistles 
to the Corinthians, and the Epistle to the Romans, 
the latter written at this time from Corinth, show 
how very much the busy, tireless apostle did. It 
was in these months that he evangelized Illyricum 
away to the northwest (Rom. xv. 19). It was on 
this hastily described tour that he was collecting 
money every where for the poor saints at Jerusalem. 
Luke could not have been unacquainted with these 
things. He himself, we must suppose, helped to 
carry the churches' contributions to their destina- 
tion. He knew all that Paul had done from Eph- 
esus to Corinth, and back again, but according to 
his manner of writing and the structure of his book, 
he will not turn from his subject. He is silent 
about all these things. He does not give the name 
of a single town visited on this long trip. He 
bunches all together in one word Greece, nowhere 
else employed in the New Testament. He is con- 
cerned now with following Paul toward the holy 
city. One thing he notes about Paul's presence 
in Greece. He was intending to sail to Syria and 
thus, of course, to save months of time in reaching 
his supreme limit. But the malignant Jews were 
ready to attack his vessel (xx. 3) and to shun them 



PURPOSE TO EVANGELIZE THE WORLD 199 

the apostle must take the long and tedious land 
route. This one little incident is like the simple 
theme in an elaborate dirge. It is the first note 
of that long delay which Paul was to experience in 
getting to Rome, a delay caused by the rancor of 
Israel against the gospel. 

After this lightning sketch the style suddenly 
changes. The moment that Paul turns south 
from Philippi (xx. 6) Luke writes with the utmost 
detail. The days and nights are given all the way 
from the chief city in Macedonia to the chief city 
of the Jews. It is not difficult to see how Paul and 
his company were engaged at almost every step. 
From the close of the Passover week in Philippi to 
the day of Pentecost in Jerusalem we know where 
Paul is and what he is doing. What is the meaning 
of this abundance of particulars? Shall we say it 
merely signifies that at Philippi Luke joined the 
apostle's company, as the resumption of the au- 
toptic style makes certain, and being now an eye- 
witness, he could give a full and detailed narrative? 
This would be to confound means and aim. Luke's 
presence on this journey was the means by which 
he gathered all these items, but why did he write 
them? Shall we say that he whose object in every 
word set down hitherto was as clear as a sunbeam, 
becomes now suddenly purposeless in his narrative, 
and is nothing more than a news reporter? It will 
aid us in discovering what the history means here if 
we note the threads on which the multitudinous 



200 THE ACTS OF THE APOSTLES 

facts are hung. First of all, Paul is taking leave of 
the churches. He does not expect to see them 
again. The address to the Ephesian elders is giv- 
en as a sample of these farewell visits. Again, 
this is the place to show the completeness and es- 
pecially the unity of the churches. They all pos- 
sess the same spirit. That spirit is one of solicitude 
for the gospel. Paul is everywhere warned about 
the danger that awaits him at Jerusalem. Again, in 
the section now before us, we find for the first time 
warm exhibitions of love for Paul. Luke hitherto 
had only shown how the great missionary was 
hated. He had not told of the devotion of the 
Galatians, who would have plucked out their eyes 
for the apostle (Gal. iv. 14, 15), nor of the esteem 
of the Thessalonians (I Thess. iii. 6) and of the 
Philippians (Phil. i. 26). 

Now it is plain that the history, by lingering along 
from day to day and depicting what is pleasant, 
means to prepare us for the painful events soon to 
occur in Jerusalem. The churches are everywhere 
with Paul, but to carry out his grand design he 
leaves them for that caldron of rage where the 
Lord was rejected and where he too must be. 

It will not be forgotten that Luke's story here 
is not unlike his former treatise about the Lord. 
In the gospel, even before the ninth chapter is 
completed (Luke ix. 51), the account of the Sav- 
iour's last journey to Jerusalem already begins. 
To cite the end thus early enhances its signifi- 



PURPOSE TO EVANGELIZE THE WORLD 201 

cance. And so here. The delay among the mul- 
titudinous particulars throws light on that to which 
they lead. 

Paul's journey to Jerusalem begins with a list of 
the names of his traveling companions (xx. 4). 
The words "into Asia," are not genuine, and the 
Revised version is every way preferable here. 
These preceded Paul and the rest of the com- 
pany to Troas. Here there was a stop of seven 
days, that the first day of the week might come 
around and bring all the disciples together. That 
they met at night signifies that they observed the 
evening of the first day and that the time of these 
disciples was not their own. Many of them may 
have been slaves who had to toil during the day. 
But they had nothing to conceal, and this was not 
a secret meeting, for there were many lights in the 
upper room (xx. 8) where the church came together. 
Apparently they met on our Saturday evening, 
so that the communion loaf was broken before 
daylight on our Sunday morning. The story of 
Eutychus comes in appropriately here. That ex- 
traordinary power which induced Paul to enter on 
his present course has not deserted him. He has 
now fairly set out for Jerusalem, and it is at this 
supreme moment that the apostle works his great- 
est miracle. Eutychus is restored to life. No won- 
der that when in the morning they led the young 
man alive they were "not a little comforted." For 
how could Paul have gone away from Troas in 



202 THE ACTS OF THE APOSTLES 

peace of mind, if as a result of the meeting a 
mangled corpse must be left behind. As it is, he 
can now go forward assured that God is with him. 
Luke notes the daily stages until Miletus is reached. 
Ephesus is passed by in the earnestness to get on 
to Jerusalem. But from Miletus the Ephesian 
elders are summoned, and Paul addresses them in 
a farewell speech. Its object is to impress them 
with the responsibility which is henceforth upon 
them and to teach them how to meet it. To this 
end his three years' work among them is full of in- 
struction. The address may be analyzed as fol- 
lows: — 

I. Paul reviews his three years' ministry, vs. 
18-21. 

1. The spirit of his ministry: (a) he was lowly 
minded; (b) he was tender, working often in tears; 
(c) he was patient under the plots of the Jews 
against him (vs. 18, 19). 

2. The diligence of his ministry: (a) he made 
every salutary thing known to them; (b) he taught 
both in public and in private (v. 20) ; (c) he neg- 
lected no class, whether Jew or Greek (v. 21a). 

3. The theme of his ministry — repentance and 
faith (v. 21 b). 

II. The present state of things, vs. 22-27. 

1. Paul's immediate purpose — to go to Jerusalem 
(v. 22). 

2. The shadows lying across his path — bonds 
and afflictions (v. 23). 



PURPOSE TO EVANGELIZE THE WORLD 203 

3. Paul's fixed purpose — to complete his minis- 
try (v. 24). 

4. A sorrowful prediction — the elders shall see 
Paul no more (v. 25). 

5. Paul leaves no debt of obligation behind; (a) 
he is pure from the blood of all (v. 26) (b) be- 
cause he declared among the Ephesians the whole 
body of truth (v. 27). 

III. The elders' responsibility, vs. 28-35. 

1. Motives to duty: (a) the elders received their 
office from the Holy Spirit ; (b) the flock for which 
they must care was the purchase of most precious 
blood (v. 28). 

2. The perils ahead: (a) wolves would come in 
(v. 29) ; (b) some of themselves would prove false 
(v. 30). 

3. A reminder — how for three years Paul watched 
night and day with tears (v. 31). 

4. He commends them to God and to his Word 
(v. 32). 

5. The elders must be unselfish in their service, 
as (a) Paul's labor with his own hands taught (v. 
33, 34), and (b) as Jesus' own words enjoin (v. 

35)- 

But no analysis can do justice to the sweet, pa- 
thetic, personal persuasion of this address. Why 
does he tell the elders of the sorrows which are 
ahead of him, why inform them that they are look- 
ing upon his face for the last time, except to move 
them by worthy regard for him to conserve his 



204 THE ACTS OF THE APOSTLES 

work? Analysis can no more compass the argu- 
ment of this speech than the analysis of a wild 
flower can preserve its odor. 

It has often been noted, especially by Alford, that 
those who are called elders in the seventeenth verse 
are addressed as bishops in the twenty-eighth verse. 
While the titles are two, the office is but one. 
But the faulty rendering of the King James' ver- 
sion which places these bishops "over" the flock 
has not received due attention. The Revised ver- 
sion is correct here, though it fails in a similar 
passage in I Thess. v. 12. Paul knew of no one 
who was over the church except the Lord Jesus. 

In the twenty-eighth verse the phrase "church 
of God" must be regarded as genuine. It is a com- 
bination of frequent occurrence, found elsewhere 
in Paul's writings not less than eleven times. Why 
should he in this single place where most of all his 
argument required the word God, why should he 
have used here the weaker word Lord? But hav- 
ing written the word God it is easy to conceive how 
some later hand in the interests of Arianism should 
change it to Lord. The Pauline usage is a strong 
argument in favor of the former. 

At the conclusion of the address a scene ensued 
so beautifully tender (vs. 36-38) that the less said 
about it the better. If Paul had the bitter hate 
of the Jews he had the burning love of the disciples 
of Jesus. 

After leaving Miletus, the historian hurries the 



PURPOSE TO EVANGELIZE THE WORLD 205 

apostolic company along to Tyre in Phoenicia. 
Little notes of the journey are given (xxi. 1-4.) 
At Tyre there is a stay of seven days. The King 
James phrase "and finding disciples," leads 
astray. It suggests that believers were accidentally 
encountered. The truth is, it was expected that 
disciples would be here. It ought to read, "and 
when we had found out the disciples." Believers in 
Jesus existed everywhere. All Paul had to do was 
to look for them. And here in Tyre there is the 
same solicitous regard for him. From Philippi to 
Jerusalem the churches are alike, and all possess 
the same spirit. But here a difficulty confronts 
us. These Tyrean brethren said to Paul "through 
the Spirit" that he should not go up to Jerusalem. 
And yet it is under the guidance of this same Spirit 
that he is on the way thither. Is the divine coun- 
sel divided? This church had prophets among its 
numbers, for it was only by means of these that 
Paul was warned against pursuing his course fur- 
ther. The difficulty is greatly increased here, for 
those who believe that the church was in some 
sense inspired. Such must feel that Paul, despite 
his noble purpose to go to Jerusalem, was disobe}'- 
ing the voice of God. And some do not hesitate 
to say so. But the story contains no hint of such 
insubordination, while at the same time it must 
be allowed that the prophets of the church were 
under the influence of the Spirit. For how else 
could they know what awaited Paul in Jerusalem, 



206 THE ACTS OF THE APOSTLES 

which city may not have known at this time that 
the great apostle was coming? But these church 
prophets were not so inspired that their voice 
was equivalent to the voice of God. They were 
not inspired as an apostle was, not inspired as 
Paul was, who lays down explicit directions for 
the prophets' guidance (I Cor. xiv 29-33). The 
voice of the New Testament prophet was always 
worthy of attention and respect, but it was not 
always authoritative nor even correct. The rule 
by which it was to be tried is found in I Thess. 
v. 20, 21 — "Despise not prophesyings, prove all 
things, hold fast to that which is good," which is 
just what Paul would be most likely to do in this 
case. He would say to these brethren that there 
was no doubt that bonds and afflictions awaited 
him, for he had heard that prediction again and 
again in this journey (xx. 23). But, he would note, 
when it was said that he must not go to Jerusalem, 
how tender solicitude was mistaken for the utter- 
ance of God's Spirit, for he himself was so unmis- 
takably directed that he was moving forward"bound 
in the Spirit" (xx. 22). Surely the man who was 
going in the teeth of the divine will could not re- 
ceive such comfort as Paul was given in Jerusalem 
(xxiii. 11). When Jonah did not take the course 
prescribed by God he was not commended — dis- 
aster overtook him. 

When the seven days are completed at Tyre the 
apostolic company set out on the journey south- 



PURPOSE TO EVANGELIZE THE WORLD 207 

ward. The whole church accompanies them be- 
yond the city, and for some distance down the 
beach. They separate with prayer. The children 
(xxi. 5) who took part in this farewell scene could 
never forget it. It would not be strange if away 
in the next century they told their own children 
how in the spring of the year — we now call it 58 
A. D.-*-they had knelt on the shore with Christ's 
great apostle while he commended them to God. 
They could tell of his distinguished appearance 
and his noble spirit. The beginning of the second 
century must have had thousands of men in all 
countries who in their youth had seen and heard 
God's messenger to the Gentiles. 

At Ptolemais the stay is brief. The brethren are 
saluted, after which Paul and his company come 
by land to Csesarea and stop with Philip, one of the 
seven (xxi. 8). The fact mentioned about this man's 
daughters seems to show that the gift of prophecy 
was not confined to one sex. But there is much 
more here. Luke evidently records this as some- 
thing unusual. Here is a family with special grace. 
The father has been distinguished for years. The 
virgin condition of the daughters is so mentioned 
as to intimate that it was a matter of choice main- 
tained for the sake of their office. But what are 
they all doing here in the heathen town of Csesa- 
rea? How is it that their home is here? We are 
told that this Philip is the evangelist and one of 
the seven, to remind us specially that he belonged 



208 THE ACTS OF THE APOSTLES 

to the church in Jerusalem. It is ominous of the 
sad state of things soon to disclose itself under 
the shadow of the temple, that this gifted family 
is found in the city of Cassar, and not in Jerusa- 
lem. The ver} 7 spirit which made their roof a 
hospitable shelter for Paul and his companions 
would unfit them for a residence where he had 
been rejected who was Lord of all and whose 
spirit Paul possesses. 

It was while Paul was at home in Philip's house 
that Agabus came — not from Jerusalem, as on a 
former occasion (Acts xi. 27, 28) but from Judea; 
for he, too, no longer, as it would seem, found a 
home in the city. This prophet set out in a very 
vivid way what awaited Paul at the completion 
of his journey. Like his Lord before him the Jews 
would deliver him bound into the hands of the 
Gentiles. Upon this announcement, not only those 
of Paul's own company, which included Luke him- 
self and Timothy, but "they of that place," Philip, 
his daughters and others, entreated Paul to stay 
away from Jerusalem. His sublime answer shows 
how much better he understood the Lord's will 
than even they did. The Spirit warned, he cer- 
tainly thought, not to deter him from his course, 
but to prepare him, and the love of his friends was 
now a hindrance instead of a help. But his de- 
termination to proceed let them into the secret of 
his profound conviction and so they acquiesce, with 
the words, "The will of the Lord be done." Their 



PURPOSE TO EVANGELIZE THE WORLD 209 

conduct is admirable. His is marked with grand- 
eur. 

For the first time in the long journey which has 
reached its last stage now, the baggage is men- 
tioded. This is not without its significance. Paul 
was going into the city with everything he had. 
He was leaving nothing behind to which to flee. 
We know well what was in this baggage (Acts 
xxiv. 17) but Luke makes no point of that here, 
for he aims only to show that Paul went forward 
as deliberately as if nothing but friendship awaited 
him. The mention of the man with whom the 
company was to find a home is full of meaning. 
He was a Hellenist, a man from Cyprus, a fellow 
countryman of those liberal-minded souls who had 
first offered the gospel to the heathen (Acts xi. 20). 
Moreover he was not a recent convert but belonged 
to the early disciples, to that generation which 
went everywhere preaching the Word. These sym- 
pathized with the work among the Gentiles. Mna- 
son was just the man to lodge the Apostle to the 
Gentiles along with his fellow travelers from the 
foreign field. James welcomes Paul to the city, 
and is in full sympathy with his work, but it must 
be noted that it is not he who receives him under 
his roof. 



210 THE ACTS OF THE APOSTLES 



SECTION XVII 

THE GOSPEL REJECTED BY JERUSALEM FINDS REF- 
UGE IN THE ROMAN CASTLE 

Acts xxi. i J — xxiii. 35 

Luke, at this stage of his history, has certainly 
made it clear that the church is established among 
the heathen. He showed how the gospel got its 
foothold at Philippi, where he sketched the begin- 
ning of things. He gave the history of its establish- 
ment in the great commercial center of Corinth. 
At Ephesus was found the consummation of the 
work. The city's leading sin was paralyzed by the 
preaching of the truth, and the church is so firmly 
entrenched that Paul commits its care to others, 
with the understanding that it can receive no 
further aid from him, and that the leaders shall see 
his face no more. 

But while this work has been going on abroad in 
all these years, what has been done on the home 
field? What is the state of things in Jerusalem, 
where the gospel took its rise and where it had its 
first great triumphs? It is to the answer of this 
question in general that the history now leads. 
God's Spirit guided Paul to the city of his fathers 
that it might be demonstrated that the ascended 
Lord is finally rejected by his own people. It is 



REFUGE IN THE ROMAN CASTLE 211 

pretty plain that the body of Jewish believers might 
be tolerated in Jerusalem as a sect of Judaism. 
But Christianity, as it had now wrought itself out 
and established itself in heathendom, could not be 
allowed for a moment. A church in Jerusalem 
made up exclusively of Jews might be admitted, 
but a church composed of Jews and uncircumcised 
Gentiles meeting on a level was an abomination to 
Israel. James was the leader of the former, Paul 
of the latter. The two are brought face to face at 
this time. 

In the last section Luke has left an impression 
of the solemn earnestness with which Paul made 
this final visit to the Jewish capital. But he has 
nowhere disclosed Paul's purpose in the visit. The 
apostle does not know himself whether its issue 
will be life or death. He was only sure that it in- 
volved great sorrow. It will not be forgotten that 
scarce ten weeks before this meeting with James, 
Paul composed the Epistle to the Romans. That 
epistle is peculiar in this, that it is the only one of 
all those written by him which fully declares the 
rejection of Israel. He devotes three chapters, the 
ninth, tenth and eleventh, to the subject. He 
shows that Israel's casting off is neither total nor 
final, yet for the present the nation as a whole is 
hardened, and salvation in consequence has gone to 
the Gentiles. In writing such things it would seem 
that he is preparing a way for himself among the 
Romans and justifying his abandonment of God's 



212 THE ACTS OF THE APOSTLES 

ancient people. Why, then, when he wrote thus 
almost at the gates of Rome, does he turn round 
and go to Jerusalem hundreds of leagues in the 
opposite direction? God constrained him. It is 
to be shown just how inimical Jerusalem is to the 
ascended Lord. What Paul wrote to Rome about 
the obstinacy of the Jews is to be proved, proved 
both to himself and to us. The time is just twelve 
years before Titus' battering rams will be plunging 
their iron heads against the gates of the ancient 
city. Meanwhile its citizens are to have one more 
persuasive offer of the gospel that they may accept 
it if they will. If Paul called on the Athenians 
to repent, because God had appointed a day in 
which he would judge the world, why should not 
Jerusalem turn, whose doom was gathering black 
above it ? The gospel as it was, the gospel as it 
had shaped itself in the mind and heart of the 
great apostle, had never been offered by him to 
Jerusalem. For what is said two years later to 
Agrippa (xxvi. 20) does not controvert this state- 
ment. Plainly, it is God who has now given him 
the opportunity to testify for him here (xxiii. 11). 
The call did not come as direct as when he crossed 
over to Macedonia for the first time, but it is 
none the less certain that it came from on 
high. 

Before details are considered, it will be noted 
that Paul has successive opportunities to present 
the gospel, but is rejected in every one, first by 



REFUGE IN THE ROMAN CASTLE 213 

the mob (xxi., xxhV, then by the council (xxiii.), 
then by the spiritual chiefs (xxfv.), and finally by 
the political rulers (xxv., xxvi.). Even at Athens 
he gained a few converts. But during his two 
years' stay among the Jews he did not win one. 
He was permitted to glorify God in preaching his 
gospel to Israel, but not in gaining disciples among 
them. 

At the outset it must be observed, what has not 
always been noted, that the "brethien" (xxi. 17) 
received Paul gladly. This welcome could not have 
been on the part of the believers generally, and yet 
it must have been representative. Luke certainly 
means something when he declares that the travel- 
ers were received gladly. It has not been sharply 
discriminated that nowhere is the church repre- 
sented as taking any part against Paul. To be sure 
James and Paul come face to face, but does not 
Luke show that at once they see eye to eye? 
James and the elders hear the story of the conver- 
sion of the Gentiles "particularly" and the result is 
they glorify the Lord (xxi. 20). And thus that 
unity of the spirit which was noted in the last sec- 
tion is now complete, and God's people, from Jeru- 
salem to Corinth, are one. The church over which 
James presides is different from those which Paul 
has planted, in that it is composed wholly of Jews, 
but the spirit is the same, and Paul is received as 
a messenger of God. But he has been slandered 
among the believers in Jerusalem. No wonder. 



214 THE ACTS OF THE APOSTLES 

He has been slandered everywhere, so that he 
must defend himself even before his own converts, 
the Galatians and the Corinthians. James is anx- 
ious that Paul shall have an unreserved welcome 
among the many Jews who believe. He says they 
will hear that he has come. Hundreds know of 
his arrival already, for they have welcomed him. 
The words "The multitude must needs come to- 
gether" (v. 22) are not genuine, and have no 
place in the corrected text. James has devised a 
plan by which Paul may purge himself of the false 
charges circulated against him. That plan is to 
join with four of the brethren in completing a 
Nazarite vow. He assures Paul that this course on 
his part will in no wise involve the Gentile breth- 
ren, for the church in Jerusalem has written and 
concluded that they shall observe no such thing. 
Paul, of course, knew this decree, but James' rep- 
etition of it assures the apostle that it is still held 
to be binding. Paul does not hesitate to adopt the 
course recommended. It is just a year since he 
wrote to the Corinthians: "Is a man called being 
circumcised? Let him not become uncircumcised. 
Is any called in uncircumcision? Let him not be 

circumcised Let every man abide in the 

same calling in which he was called." (I. Cor. vii. 
18-20). And so he took the four men, and entered 
into the temple to dwell there, in order to be free 
from accidental defilement. He had notified the 
officiating priest on what day the completing cere- 



REFUGE IN THE ROMAN CASTLE 215 

monies of the vow began (v. 26) so that at their 
expiration he, with the other four, might be dis- 
charged. The days were coming to a close when 
the riot blazed up. 

Now the story so far is not related to show how 
James' plan miscarried. There is no evidence that 
in spite of the interruption it did not reach its pur- 
pose toward the church. The story is told, first of 
all, to show how Paul came to be caught by his en- 
emies in the temple, and secondly, to prove the in- 
justice of the Jews in assailing him at the very 
time when he was proving himself a strict adherent 
of Moses. In other words, at this very point (xxi. 
27) the church passes wholly off of the stage and 
Jerusalem comes to view in its unbelief and malice. 
It was not believers who raised the cry against 
Paul, but "Jews which were of Asia." Whether 
James' conciliating device succeeded with the 
church or did not, does not concern Luke here, 
who is bent now on showing how badly the unbe- 
lievers behaved, and how James' charitable device 
sets out that behavior in black. 

It is Jerusalem then which comes before us at 
this point. On this account there is no further 
mention of James or the church. We do not 
know where Peter or any of the other apostles are 
at this time. These do not concern Luke. He is 
again like himself, adhering closely to his task. 
The church in some of its members welcomed 
Paul. That must suffice on that point. But here 



216 THE ACTS OF THE APOSTLES 

is this great city. Its people are in some sense, 
indeed in a deep sense, God's people. The Saviour 
is theirs. The gospel is theirs. What will they 
do with the Lord and his Word? This is the mo- 
mentous question of the hour, and to this the his- 
tory addresses itself. 

Paul is patiently spending the time in some one 
of the inner courts of the temple. Some Jews of 
Asia, who have come to Jerusalem, no doubt to 
attend the feast of Pentecost, recognize him. The 
bitterness which they have conceived against the 
apostle in that distant province (xx. 19) attends 
and moves them. They know that in far away 
Ephesus he brought Jews and Gentiles together in 
the church and in this way made little of Moses' 
laws. To see him now in the austere guise of a 
Nazarite maddens them. They would look upon 
him as a hypocrite, and so, without calling on the 
temple police to arrest him, they lay illegal hands 
upon him. While holding him they address the 
crowd, and bring substantially the same charge 
that was put upon Stephen more than twenty years 
before (vi. 13). They say that Paul respects 
neither the Law nor the temple. And in addition 
to this they charge him with bringing heathen into 
the temple, the penalty for which was death. Ma- 
licious fanaticism can always stand on a very nar- 
row foundation, and Luke gives such reasons as 
these Jews had for asserting that Paul had polluted 
the temple. Their evil eye had been on him before 



REFUGE IN THE ROMAN CASTLE 217 

to-day (v. 29). They had seen him walk the 
streets with Trophimus, whom they knew. And 
they "supposed" that Paul had brought him within 
the sacred precincts. Luke would show the malice 
of their hearts when he relates the flimsy pretext 
for their conduct. A riot is soon on foot. Paul is 
dragged out of the temple, lest the crowd rush in 
and pollute it. The place of worship was more 
sacred to these men than the worshiper. The lat- 
ter they try to kill. The tribune stationed with 
his soldiers in the castle of Antonia on the north- 
west corner of the temple hears of the tumult, and 
comes quickly on the scene. Paul is arrested, not 
to say rescued. The chief captain tries to find out 
what is the cause of the disturbance. He can 
make nothing out of the discordant howls of the 
crowd, and so he starts with his captive to the 
castle. Luke gives, an idea of the violence of the 
mob by showing how they pressed upon the sol- 
diers. Paul is lifted from his feet and borne up the 
stairs of the castle on the shoulders of the Ro- 
mans. 

The apostle is the only cool man in this critical 
hour. He sees a passing chance to address his 
countrymen, perhaps to win them. He seizes on 
that chance. Very respectfully he asks leave, in 
the Greek language, of the tribune to speak with 
him. The officer having thought, as is plainly im- 
plied, that he had captured a rude Egyptian bandit 
is astonished to find his prisoner a man of culture, 



218 THE ACTS OF THE APOSTLES 

and so exclaims, "Canst thou speak Greek?" By his 
language the tribune is sure that Paul is not the 
man who had raised an insurrection against the 
city, and had recently escaped into the wilderness 
after being routed by Felix. Paul declares who he 
is; he is not an Egyptian, but a Jew, not from the 
Nile, but from the north, and not of obscure ori- 
gin. In saying that he belongs to Tarsus, he adds 
the words, "a citizen of no mean or insignificant 
city." The Roman officer would feel the forc2 of 
that. Tarsus was in high favor with the Roman 
government, so that its inhabitants were exempt 
from taxation. And here was one of them. Per- 
haps Rome's officer would best favor him and 
grant his simple request to speak to the people. 

The "defense" which follows is not an abstract, 
intellectual piece like that on Mars' Hill, nor is it 
like that in the synagogue in the Pisidian Antioch. 
It is the story of Paul's personal religious experi- 
ence. It is a narration of facts in his own history, 
but so arranged as to be a powerful plea for his 
course of life and for the truth of the gospel. He 
begins in a most respectful and conciliatory man- 
ner — "Brethren and fathers, hear ye my defense." 
The heed they gave because he spoke in the He- 
brew (Aramaic) language, implies that they rather 
expected him to speak in Greek and that they could 
have understood him in the latter language. The 
points of his address are three: — 

I. His present beliefs and course of life could not 



REFUGE IN THE ROMAN CASTLE 219 

have issued from an original difference between 
himself and his hearers, for there was none (xxii. 

3-5)- 

II. In so far as any difference existed at the 
present time it was to be accounted for by God's 
immediate dealing with him (vs. 6-16). 

III. As to his affiliation with the Gentiles, God 
directly sent him to them. (vs. 17-21). 

The sum of all this is that Paul could be and do 
no other without flying in the face of God. Or 
had his hearers been candid men some of them 
must have reflected that to persecute Paul was to 
oppose God. 

Under the first head Paul makes three points: (a) 
he is a Jew, (b) but, while of foreign birth, he was 
educated in Jerusalem by one of its most famous 
masters, and according to the strict law of the 
fathers; (c) he was as zealous against the "way" of 
Christ as his hearers are now. The last could be 
easily proved by the records in the hands of the 
high-priest and the elderhood (v. 5). Or, briefly, in 
blood, in training and in religious opinion he had 
been what his hearers were. 

This prepares the way for the second argument. 
A man so taught, and so zealous for what he had 
learned, how could he be so different now unless 
there has been a divine intervention? Every such 
change is an argument for God and for his direct 
and immediate agency in the hearts of believers. 
If nature is uniform, and there is no activity out- 



220 THE ACTS OF THE APOSTLES 

side and above her laws, why in one hour should 
the persecuting bigot Saul become the broad-minded 
Paul, with sympathies as tender as Christ's, and a 
love as wide as human woe? Character is as stable 
as the hills and of itself will no more change than 
they will change their place. Paul was once as full 
of hate against the "way" as he is now full of love 
for it. Did any power in nature turn the salt 
Dead Sea into refreshing water? Paul's proof of 
his second point lies largely in his first one. God 
changed him. He tells how. (a) The scene on 
the persecuting journey to Damascus is described, 
in which he saw a supernatural light and heard a 
voice saying, "I am Jesus."- As evidence of the light 
he calls to witness his fellow-travelers, though they 
heard (understood) not (ix. 7) the voice. The 
sound they got but not the sentiment. Paul relies 
for argument on the light and so (v. 11) repeats 
its mention, along with the blinding effect which it 
had upon him. (b) Ananias acted as God's mes- 
senger to Paul in this hour. Here the defense 
grows very skillful. First of all, Paul says his 
helper and guide was every way a good Jew, "a 
devout man according to the Law," and not only 
so, but having a "good report" of all the Jews in 
Damascus. That he was a "disciple" is not men- 
tioned now as in the history in the ninth chapter. 
Again, Paul does not refer to the fact stated in the 
history (ix) that this devout Jew was divinely sent 
to him, but leaves the impression that he came of 



REFUGE IN THE ROMAN CASTLE 221 

himself. Again, this good Jew not only wrought a 
miracle, a proof that God was with him, in restor- 
ing Paul to sight, but explained to him that God 
had now chosen him to "know his will" — -then he 
had not known it when he was like his hearers — 
and that he should be his witness to all "men." 
The word Gentile is avoided as yet. Again this 
same Ananias urges Paul to be baptized and wash 
away his sins. Then, notwithstanding his educa- 
tion and his zeal against the saints, Paul was still 
a sinner in need of divine forgiveness. Or, to sum 
up the argument on this head, it was God who 
strikingly arrested Paul in his former course and a 
reputable Jew guided him into his present one. 

As to the third point in the defense, Paul, after 
his conversion and baptism in Damascus, did not 
seek to go to the Gentiles, neither did he wish to 
go, but he returned to Jerusalem desirous of preach- 
ing the gospel to those of his own blood. But 
here in this very temple (v. 17) which the mob 
charged him with polluting, God had appeared to 
him and in this temple commanded him to leave 
Jerusalem. He hesitated to obey, so eager was 
he to remain, and actually debated the question 
with God (vs. 19, 20) when the divine response came 
sharp and decisive: "Depart, for I will send thee 
far hence unto the Gentiles." 

The argument is complete and unanswerable. 
But the moment Paul utters the hated word Gentile, 
kept back in the fifteenth verse, the smothered fire 



222 THE ACTS OF THE APOSTLES 

of fanatical rage burst forth. The Jews will not 
believe in God's mercy toward the Gentiles. And 
Paul, who was not permitted to preach before in 
Jerusalem, is now utterly rejected in his very first 
address to the people whom he loved. God's 
gospel is rejected with him. The hostility which 
greeted him on his utterance of the word Gentile is 
unmistakable in its violence. There is every Ori- 
ental expression of hatred and abhorrence. They 
cried out, they cast off their outer raiment, they 
threw dust into the air. The tribune, who probably 
had not understood one word of the speech, deter- 
mines to know the cause of all this violence, and 
orders that Pai:l be scourged that he may confess 
his crime. 

Luke has often had opportunity to show how 
much better Gentiles behaved toward the gospel 
than the Jews. Here (xxii. 25-29) he sets the 
spirit of the governments of the two in contrast. 
Paul had said once and again among his brethren, 
"I am a Jew." He had declared how his course at 
the beginning was approved by a devout Jew in Da- 
mascus. But it avails nothing. "I am a Jew" has 
no weight among Jews. So now in the castle of 
the heathen he says, "lam a Roman," when at 
once thongs fly open, chains fall off, officers trem- 
ble, and hostile purposes cease. The tribune 
even grows confidential and companionable, and 
tells how with a great price he purchased his free 
Roman citizenship. Luke shows triumphantly 



REFUGE IN THE ROMAN CASTLE 223 

how much better it is for Paul to be a Roman 
among the heathen than to be a Jew among his 
fellow countrymen. Among the former there is 
respect for law and human rights. Among the 
latter rights are trampled under foot and unbeliev- 
ing hatred of the gospel and its minister have 
usurped the place of righteous order. Israel is fast 
hastening to its doom. 

The people have rejected the gospel in the per- 
son of Paul, that gospel which must embrace the 
Gentiles or it is not of God. What will the council 
do? The tribune incidentally brought an answer 
to that question. On the morrow (xxii. 30), that 
he might after all learn why Paul was arrested by 
the Jews, he commanded the council to assemble 
and led Paul before them. The council that had 
passed upon Jesus and passed upon Stephen, shall 
have one more opportunity, and its last, to endorse 
the truth. The nation's supreme hour is come. 

God led Paul step by step to this very spot where 
he now stands before the governing power of the 
Jews. We may be sure that the apostle found to 
the full that gracious help which Christ promised 
his followers (Matt. x. 19, 20) when they should 
be brought to trial. What Paul said and did in 
this council is not the outcome of passion or of 
cunning, but conduct inspired by the Holy Spirit. 
Hence Luke records the fact of Paul's "earnestly 
beholding" the council. It was a look of confidence 
and not of hesitation or of fear. It was a look of 



224 THE ACTS OF THE APOSTLES 

inquiry whether there was or was not any chance 
for a verdict in the Sanhedrin in favor of the gos- 
pel. Without any formality Paul begins just 
where he had left off the evening before. He was 
conscientious when in his zeal he persecuted the 
church, he has been conscientious in planting and 
serving the church. The president of the council, 
the high-priest, orders him to be smitten in the 
mouth. The decision of Israel's case is quickly 
reached and Paul announces it — "God shall smite 
thee, thou whited wall." (xxiii. 3). For the 
judge of God's holy Law, while apparently sitting 
in defense of Moses, was trampling him in the 
dust. Paul's language is like Christ's about the 
Pharisees — whited sepulchers, fair without, foul 
within. But it is also different. The high-priest 
was a beautified wall. A wall in those days was 
significant in the highest degree of a barrier. Ju- 
daism, as it was embodied in the high-priest, was 
a wall against the gospel. God would smite it 
down. He did so twelve years later. 

The sycophants about the president's chair cry 
out, "Revilest thou God's high-priest?" Paul's re- 
ply is by no means an apology. He says, "I wist 
not that he was the high-priest." Which does not 
mean at all that he did not know who it was that 
commanded him to be smitten, or that he did not 
know who occupied the president's position. Nei- 
ther is it ironical. It is Paul's solemn assertion that 
he did not know a man uttering such an unjust com- 



REFUGE IN THE ROMAN CASTLE 225 

mand as high-priest; he did not recognize him as 
high-priest but rather as a tyrant. Paul had the 
very highest respect for the office, but the man 
now in it was not worthy of it. "Thou shalt not 
speak evil of the ruler of thy people" (v. 5) is not 
Paul's apology. It is rather his significant decla- 
ration that Ananias cannot claim the protection 
of this Biblical injunction. He is not ruling, but 
is acting on his own hateful caprice. John the 
Baptist did not hesitate to rebuke Herod for his 
sin, and Jesus called the same man a fox. Gov- 
ernmental offices, high and low, are to be respected. 
And those who are in them must be honored when 
they honor them. But when they use them as an 
instrument of their own folly the proper person, at 
the proper time, may review and rebuke their con- 
duct. If not, then the office preserves the man, 
however base, and it is no longer true that the man 
must preserve the office. 

Paul sees at this early stage that he cannot win 
the council as a whole. He cannot get even a fair 
hearing. While abroad as a missionary among the 
heathen it was his custom when the Jews rejected 
him to turn to the Gentiles. His course is some- 
thing similar here. He notices that the body 
before which he stands is composed in part of Phar- 
isees and in part of Sadducees. He appeals to the 
former. He cries, "I am a Pharisee; of the hope 
and resurrection of the dead I am called in question" 
(v. 6). Thus in one sentence he lifts the matter at 



226 THE ACTS OF THE APOSTLES 

issue out of the mass of ceremonial entanglements 
under which his accusers would fain bury it. Jesus 
made his apostles witnesses of the resurrection. 
This was their solitary theme and sole offense. 
And here Paul takes his stand and declares that 
this after all is the real accusation against him. It 
is not that he defiled the temple. It is not that he 
persuaded Jews to forsake Moses. It was that in 
Jesus he preached the resurrection of the dead. 
Jesus lived and died a Jew. He was "made un- 
der the law" (Gal. iv. 4). But when he came forth 
from the tomb endowed with eternal life he was 
no longer a Jew, no more so than is the Father 
(Rom. iii. 29) who raised him from the dead. 
Resurrection made him universal, and became the 
death-blow to all divisive ceremonial. Resurrec- 
tion was the knell of Pharisaism. Hence when 
Paul writes that universal letter, the Epistle to the 
Romans, he begins it appropriately with a mention 
of the raised Christ, and weaves this doctrine into 
the whole discussion. If Paul found no difficulty 
in carrying the gospel to the Gentiles it was be- 
cause his belief in the resurrection logically drove 
him there. Now the Pharisees stood stoutly for 
Moses. They were not ready to consort with the 
Gentiles. But they had a theoretic belief in the 
resurrection. There is this point of union between 
them and Paul. And he appeals to them if, per- 
chance, the logic of their belief may move some of 
them to the position to which he as a Pharisee was 



REFUGE IN THE ROMAN CASTLE 227 

himself brought. It is not strange that Pharisees 
became preachers to the heathen, though at first 
sight one would have said their love of legal purity 
would have made them the last to burst its bounds. 
But they were one long stride ahead of the Saddu- 
cees, and, by their belief in resurrection, legalism 
was bound to give way, and to this belief Paul ap- 
peals. But he fails again. The orthodox party 
will stand by him as a champion of their side, but 
they will not follow him to the logical limits of 
that side. His bold declaration that he is a Phar- 
isee leads to nothing but a squabble in which the 
Pharisees by physical force attempt to keep him, 
while the Sadducees with maddened hate try to get 
him that they may destroy him. Paul was in dan- 
ger of being torn to pieces, but being a Roman, 
Lysias, the captain of the guard, was bound to 
protect him, and so he rescues him from the striv- 
ing Jewish factions. 

For two days Paul has seen nothing but strife 
and turmoil. He was but flesh and blood. God 
comes to cheer him (v. n). The divine voice en- 
dorses what he has done. "Thou hast testified of 
me in Jerusalem." Then the apostle's calling the 
high-priest awhitedwall was not in human passion, 
it was not a sin, and his cry in the council, "I am 
a Pharisee," was not a piece of worldly cunning. 
Heaven approves the whole of his two days' utter- 
ances, and assures him that the goal for which he 
longed shall be reached. Paul shall bear witness 



228 THE ACTS OF THE APOSTLES 

at Rome also. The Lord has spoken it and it 
cannot fail. But how many trials lie between 
Paul and the city of the Caesars! He has yet 
much to undergo before he can see the world's 
capital. 

Luke's object in the next paragraph (vs. 12-22) 
is very plain. It shows the utter moral degrada- 
tion of the Jewish council, and sets this degradation 
again in contrast with the order and justice of the 
Roman barrack. The tribune preserves the life 
which the assassins among the Jews would destroy. 
But Luke does not direct attention to the forty 
bloody-minded men, but to the council. As soon 
as he mentions them he shows how they made 
their purpose known to the council and how the 
latter became the willing tool of the conspirators. 
The council showed itself ready to work through 
these men of infernal spirit. The council had be- 
come a synagogue of Satan; the last vestige of 
truth had disappeared from it, its rejection of the 
gospel was complete, and we hear but little more 
of it. Its ruin will soon come and the once august 
body will assemble no more on earth. Not only 
its members, but the very office will be destroyed. 

The concluding paragraph of this chapter (xxiii. 
23-35) an d of the section is in the same line with 
the last. It shows how the Roman preserved Paul 
and by what means he placed him beyond the reach 
of danger. Luke did not stop to show how Paul's 
nephew became aware of the conspiracy. Neither 



REFUGE IN THE ROMAN CASTLE 229 

does he help us to understand how the young man 
passed the guards and found access to his illus- 
trious uncle. How is it that some one of the 
forty assassins did not get through that same 
guard, find his way to Paul and plunge the 
sword until now concealed under his mantle, 
into the apostle's heart? Luke is concerned with 
none of this. But when the tribune learns from 
Paul's sister's son of the conspiracy on foot it is 
plain that he is greatly impressed. The situation 
is graver than he had thought. For he orders out 
a small army, with soldiers of every sort, the light- 
armed men, the cavalry, the heavy-armed foot- 
men. The gravity of the emergency is seen in 
the extent of the preparation against it. 

Two things are to be noted in this paragraph. 
First, it abounds in details. There are many 
things which we would be glad to know at the 
moment when Paul leaves Jerusalem never to see 
it again. What were the thoughts of his great 
heart? Did he communicate with James and the 
elders? Did he have an opportunity to say fare- 
well to his kinsfolk? Luke omits everything else 
to write minutely how the order and discipline of 
the Roman world rescued Paul and defeated the 
hate of Judaism. He tells the number of soldiers, 
the number of their commanders, he describes the 
journey and makes us to see the whole event as 
distinctly as if we had been there. We can almost 
hear the rattling of the soldiers' sabers, and the 



230 THE ACTS OF THE APOSTLES 

clang of the horses' hoofs as they start down the 
road to Antipatris. If Luke lingers thus over the 
story and fills it with details he must intend to show 
how God's invisible hand could use the world 
power, which he had ordained, to serve him in pro- 
tecting his servant from apostate Judaism. Those 
who have fallen from right are ever more mis- 
chievous than those who never professed the right. 
For in this case pure heathenism, with its natural 
sense of justice, did more to promote the kingdom 
than those who professed to know God, but did 
not. At the crucifixion of Jesus, Pilate was bad, 
but by no means so bad as the Jews (iii. 13). 

The second point to be noticed here is the letter 
of Lysias. Luke thought it worth while to secure 
a copy of this document and present it here in his 
account. Why? Because it exhibits again the 
general care of the Roman for Paul when the Jews 
would destroy him, but more than all, to set forth 
that it was Romanism itself that saved Paul, and 
not the man who administered it. For Lysias is 
guilty of a falsehood in this communication to the 
governor. He writes that with an armed force he 
rescued Paul because he understood that he was a 
Roman. The fact in the case is already before us. 
Lysias arrested Paul, thinking he was an Egyptian 
bandit, and was about to scourge him when Paul 
claimed the rights of Roman citizenship. And 
these rights not only protected Paul, but forced 
Lysias to protect him. It was not the man that 



REFUGE IN THE ROMAN CASTLE 231 

succored Paul, but the government which God had 
appointed and was now using for gracious ends. 
The letter gives an insight into Roman law. The 
accused must have the accuser before him, and 
the charge must be proved. Lysias commanded the 
Jews, he says, to appear against Paul before Felix. 
But he intimates that the points in dispute are not 
serious, being nothing more than questions of Jew- 
ish law, and so far he speaks a good word for the 
prisoner. 

And now that Paul is back in Caesarea within a 
very few days after Agabus predicted his trouble, 
we see that his conflict, though sharp, had not 
been long. He is in prison, but he is safe from 
the malice of the Jews, and no doubt feels a sense 
of rest. 



232 THE ACTS OF THE APOSTLES 



SECTION XVIII 

THE GOSPEL REJECTED BY THE JEWS IS FORCED TO 
APPEAL TO ROME 

Acts xxiv-xxvi 

That the Jews as a nation refused to accept Jesus 
as the Messiah and so lost their religious standing 
in the world was one of the most stupendous facts 
of the period embraced by Luke's history. The 
profound impression which this failure made is 
reflected in the constant notice of it in the New 
Testament books. Its writers, themselves Jews, 
are painfully affected by it. It would not be diffi- 
cult to show that the gospels, especially Matthew's, 
never forget the Jew's fatal conduct. It is noted 
again and again in the epistles, (Rom. ix. 1-5; x. 
1, 2; II Cor. hi. 15; Gal. iv. 25; I Thess. h\ 
14-16; I Pet. ii. 8). The Jews' course, so carefully 
exhibited, furnishes, though seldom condemned, an 
uncolored history to the reader as a sufficient jus- 
tification of Israel's rejection. 

The transfer of the divine favor to the Gentiles 
being so striking it is no wonder that Luke portrays 
the account at length. As we have already seen, 
he detailed in long paragraphs (chaps, vi.-xi.) how 
the gospel first went to the heathen. And here 
now his account becomes very fall in showing the 



FORCED TO APPEAL TO ROME 233 

completion of the matter in the obstinacy of the 
Jew. 

The section before us is very much like the latter 
part of the preceding one. It covers a period of 
two years in which there is little advance. The 
stream flows in a circle before it flows on again. 
But on its surface we see the foaming hate of Jeru- 
salem against the great preacher of the truth and 
the injustice which compels him to appeal to Rome. 
Surely the Jew has forfeited the mercy of the gos- 
pel. And yet that gospel hovered near him until 
it had to fly for its existence. While it was divine- 
ly intended that Paul should go to Rome, the Jew's 
infidelity and Roman official cupidity made it nec- 
essary. 

Luke gives us first of all some notes of time. 
All along he has been most sparing of these. Five 
days (xxiv. 1) after Paul's departure from Jerusa- 
lem the high-pries^ comes to prosecute him. Jew- 
ish hatred is hot after the prey. It is but twelve 
days (v. n). since Paul landed at Csesarea on his 
way to Jerusalem. But when two long years have 
elapsed (v. 27) Paul is still in bonds. Mercy de- 
parts with slow steps. The Jew has abundant time 
for reflection and repentance. But after two years 
he is no better. The period embraced here is 
from the early summer of 58 A. D. to the autumn 
of 60. 

The trial before Felix shows one step in advance 
in the perverseness of the Jew. When Jesus stood 



234 THE ACTS OF THE APOSTLES 

before Pilate the members of the council took mat- 
ters in their own hands, and drove the governor 
into doing as they wished. Here they come with 
the most abject flattery to the heathen who was 
their hated master. It may be that Tertullus, the 
hired orator, was himself a Roman advocate, as 
Baumgarten claims, but Luke neither makes it 
plain nor does he make a point of it. The first 
thing to which he calls attention is the orator's 
fulsome praise, which was in the main, as was then 
well known, untrue. Israel, in this speaker, can 
fawn on a heathen to get judgment against a man 
who has preached the gospel to the heathen. Ter- 
tullus, after applying an epithet to Paul which the 
apostle does not deign to notice, brings a threefold 
charge against him. 

(a) Sedition on a wide field, (b) Heresy, "a 
ringleader of the sect of the Nazarenes" (v. 5), 
and (c) Sacrilege, "hath gone about to profane the 
temple." Verse seven, with a part of the eighth, 
is not genuine according to the Revised version. 
To these false charges the Jews heartily assent. 
Paul makes answer as follows: — 



IV. Sacrilege -< 



FORCED TO APPEAL TO ROME 235 

I. Exordium, v. 10. 

i (a) The time too short, v. n. 

II. Sedition < (b) His conduct disproves it, v. 12. 

((c) No proof of it, v. 13. 

" (a) He believes the Jews' Script- 
ures, v. 14. 

III. Heresy^} (b) Has the same hope, v. 15. 
(c) He lives in view of that hope, 

v. 16. 

* (a) He brought alms to his nation 
and offerings to the temple, 
v. 17. 

(b) He was found "purified" in 
the temple, v. 18. 

(c) The competent witnesses are 
not present, v. 19. 

(d) A challenge to those present 
as to his conduct in the 
council, vs. 20, 21. 

But any analysis is but the skeleton without 
flesh, blood and life. The speech itself must be 
considered. Compare Paul's dignified, truthful 
exordium with the flattering mendacity with which 
Tertullus began his address to Felix. Paul merely 
says that he is glad to speak before one who has 
been so long in the midst of Jewish affairs that he 
is now an intelligent hearer. 

As to the charge of sedition, it is but twelve 
days since Paul went up to Jerusalem. Half of 
this time was spent in the temple as a Nazarite, 
the other half as a prisoner in the hands of the Ro- 
mans. There was little chance to foment rebell- 



236 THE ACTS OF THE APOSTLES 

ion here. Moreover, the time being so short, the 
governor could "understand" on inquiry, whether 
the charge was well founded. As to his being dis- 
putatious or disorderly at any time or anywhere 
while in the city, Paul enters a sweeping denial. 
Sedition cannot be proved. 

The accusation that he is a ringleader of the sect 
of the Nazarenes is met with the claim that he and 
the Pharisees are at one in their beliefs. First, they 
"call" his way heresy. They have devised the 
phrase, "sect of the Nazarenes," used here for the 
first time, but it is unjust, for Paul worships the 
God of the Jews. He believes the same Scriptures, 
he has the same hope, and, in view of that hope of 
a resurrection, he lives conscientiously. It may be 
well to observe that, by the same reasoning, the 
term sectarian, as applied to different denominations 
of Christians, to-day, is unjust. For they all have 
the same God, the same Bible and the same hope. 

But why does Paul insist on the essential likeness 
between his faith and Judaism? Not only because 
it is true, but that he himself may find shelter un- 
der the Roman law. This law tolerated Judaism. 
It would not countenance a new religion. If Paul's 
teaching is fundamentally like that of Judaism he 
can claim the protection of Rome. It is here we 
see, for the first time, what all history since has re- 
peated, that in reforms the old is intolerant and 
drives out the new. Joseph was of the same fam- 
ily and blood as his brethren, and would have gladly 



FORCED TO APPEAL TO ROME 237 



remained in the household. But when he disal- 
lowed their evil ways (Gen. xxxvii. 2) they thrust 
him out. It is much easier to shake off the reform- 
er than to reform. 

Paul's defense on this point surely implies that 
within five or six days there had been a revolution 
of sentiment in Jerusalem. The Pharisees had 
defended him stoutly in the council less than a 
week ago. They are accusing him before Felix, 
for all his speech is pointed against them. 

It has been a wonder to some how Paul could 
say that he believed "all things which are written 
in the Law and in the prophets." This mistaken 
wonder implies that while the members of the coun- 
cil might claim belief in the Bible, the apostle 
could not. The reverse is the truth. The Rabbis 
were charging Paul with the sin of which they 
alone were guilty. To be sure Paul preached that 
Gentiles could be saved without circumcision. He 
associated converted Jews and Gentiles in the 
church, thus making nothing of ceremonial dis- 
tinctions. And for this he was accused of infidel- 
ity. But to believe the Bible is something more 
than to believe its letter and sometimes something 
different. It is to believe what God intended by 
the letter. If the Scriptures taught circumcision 
and other ceremonies, Paul knew their intent and 
their limitations. He knew and defined the object 
of the Law (Gal. iii. 24). He saw no antithesis be- 
tween his teaching and that of Moses (Rom. iii. 31, 



THE ACTS OF THE APOSTLES 



Gal. iii. 21). He looked upon the Law with great 
reverence and called it glorious (II Cor. iii. 7). 
As to the prophets he believed them, for was he 
not convinced that they foretold the very Jesus 
whom he preached and the leading facts in his his- 
tory, his death and resurrection? And how could 
Paul's accusers claim to believe these same proph- 
ets when they denied him of whom they spoke? It 
was not Paul who was violating the Word. It was 
the Pharisees. 

It is not without reason that Luke records this 
declaration of the apostle's faith in the Old Testa- 
ment Scriptures. The very wonder which the state- 
ment excites shows the need of preserving it in the 
history. For those who stumble at it must have 
supposed that in some sense Paul's teaching ran 
counter to that of Moses. It does not, and this 
expressed belief of the apostle is needed testimony 
to the value of the Old Testament. His belief cost 
him everything dear to the human heart, property, 
rank, ease, honor. He certainly did not sacrifice 
these without good reason, and that reason could 
not exist without a diligent scrutiny of God's Word. 
He believed the Scriptures, as he had them, to be 
of God and pronounced them "profitable" (II Tim. 
iii. 16). 

When Paul's defense comes to the third charge 
brought against him, only his tone, which we may 
be certain was tender, could save him from being 
severe. So far from polluting the temple, his 



FORCED TO APPEAL TO ROME 239 

affection for it, not cooled by many years' absence, 
led him to bring alms and offerings, the latter to 
be presented in the temple (v. 17). Instead of 
defiling God's house he was found "purified" in it, 
observing its ordinances in quiet, apart from the 
crowd. Paul knew his rights. ^Those who found 
him in the temple were some Asiatic Jews. They 
only could be witnesses and they were not here. 
Such as were present could testify to his conduct 
in the council. And just here, before he concludes, 
(v. 21) he leaves the point about sacrilege, to press 
once more, in a way not to be forgotten, the ques- 
tion of resurrection, a question which put Pharisees 
in a very awkward attitude as prosecutors. He 
challenges them in this closing word — whose irony 
even the tenderest inflection could not conceal — 
what was his "evil" in the council except the avowal 
of his belief in their own distinctive doctrine, the 
resurrection of the dead, for which avowal they had 
fought in his defense. This surely would not con- 
ciliate his accusers, the hour for that is forever 
past, but it would stop their mouths and leave 
them in a bad light before the governor. 

Luke concludes the trial with some notes about 
Felix. Nothing has been proven against the prisoner 
and yet the governor does not release him. Felix 
testifies to the lack of proof in that he makes Paul's 
further imprisonment exceedingly light (v. 23). 
The excuse that he gives for detaining Paul, that he 
might hear the chief captain (v. 22), is surely not 



240 THE ACTS OF THE APOSTLES 

sincere. Lysias has already testified in his letter. 
Could he add anything that has not been brought 
out on the trial? Had this judge been righteous 
Paul would have been set at liberty. Luke now 
draws a picture of his character because it is a 
large factor in the forces that drove Paul to Rome. 
Hence we are told the appropriate themes of Paul's 
discourse in the audience of this man. We are 
informed of his quailing before the sermon 
on righteousness, self-control, and judgment to 
come. He was not convicted but he was fright- 
ened. We are told that his wife was a Jewess, a 
hint at the unholy relations between the two which 
were set in their true light by the timely, uncom- 
promising words on upright conduct and self-re- 
straint. Felix, like Herod Antipas, heard and feared 
(Mark vi. 20) but he did not reform. In the face 
of the truth which he has heard he seeks a bribe 
again and again, and after two years of illegal de- 
lay to do justice he crowns his infamy by sacrific- 
ing an innocent man's liberty on the altar of his 
own selfishness. Paul, whom Felix respected, is 
left in chains, a bribe for the favor of the Jews, 
whom Felix despised. And now a new governor 
comes to the province of Judea, and Paul must 
tread the weary round of trial and defense once 
more. Festus was a better man morally than 
Felix, but Paul, and the gospel whose exponent he 
was, fared no better in his presence. 

It will be noticed in a single reading (chap, xxv.) 



FORCED TO APPEAL TO ROME 241 

that Luke does not give the details of this second 
trial in Caesarea. In the previous one we have a 
full account, the speech of Tertullus, the reply of 
the apostle, and then a picture of the unjust judge. 
Here we have only the outline of the legal pro- 
ceedings, but not a little about him before whom 
they were held. Luke wishes us to know Festus, 
for it was the governor's crooked course that com- 
pelled Paul to appeal to Caesar, and so Festus is 
the principal figure in the picture now held up to 
view. 

The notes of time to which Luke again resorts 
serve to set out the active, busy man who goes 
about his new duties with alacrity. He was quicker 
at work than at justice. He comes to Caesarea 
and rests the next day. The third he is off for 
Jerusalem. The enemies of Paul seize on the op- 
portunity of his visit to renew their case against 
the apostle. The answer they receive (v. 4) is not 
favorable to their plans. The governor moves rap- 
idly. He is going back to Caesarea "shortly." 
He stays in the city but little more than "ten" 
days and the very "next" day (v. 6) after reaching 
home Paul is put to trial once more. But the 
notes of time continue. If for some reason Fes- 
tus could not report Paul's case to Agrippa until 
the king had "been there many days" (v. 14) he 
claims at least that he had tried the apostle "with- 
out any delay." And when the king expresses a 
desire to be brought before the apostle the prompt 



242 THE ACTS OF THE APOSTLES 

answer is: "To-morrow thou shalt hear him" (v. 22). 
It is this active spirit, impatient of delay, that must 
have incited Festus to interrupt Paul (xxvi. 24) in 
his defense. He probably felt that the prisoner 
was talking too long. In the hands of this nervous 
man of dispatch it might be supposed that the un- 
just bonds would quickly fall off. But instead, in 
just the place where Paul's liberty is concerned, 
Festus tarried "many days" (v. 14). 

The Jews who opposed Paul are noticed once 
more and finally. There is nothing new, and so 
the story is brief. And because it is not new it is 
terrible. It is two years since some desperate 
men proposed to assassinate Paul (xxiii. 12). The 
council assented to their plan then. They have 
adopted it now (v. 3). Is not the gospel bound 
to leave the city whose spiritual rulers have be- 
come murderers? And yet how slow mercy is to 
depart and judgment to fall. Of the trial Luke 
says only a word. The charges are not mentioned 
this time, but from the brief notice of Paul's reply 
(v. 8) they must have been identical with those 
presented before Felix. They were proved false 
then, but the Jews have nothing better now, and 
Festus sees their groundlessness quite as readily as 
did Felix. But Festus is like Felix in another re- 
spect. He was "willing to do the Jews a pleasure." 
Convinced of Paul's innocence he yet proposes to 
send him back to Jerusalem to be tried before him- 
self. But Paul has now stood before him and has 



FORCED TO APPEAL TO ROME 243 

been denied justice. What likelihood was there 
that he would gain it in a second trial where every- 
thing would turn on Jewish laws and questions 
about which Festus knew nothing? And thus after 
many details Luke has led the story to its climax. 
Paul has but one resource left. Festus will not 
release him; to go back to Jerusalem is death. He 
appeals to Caesar. It is a radical step, but the 
apostle's speech of appeal (vs. 10, u) completely 
vindicates his course. The malice of the Jews and 
the venality of the two Roman governors brought 
it about. 

Festus is certainly nonplused by the apostle's 
sharp turn. The governor knows what promptness 
is and where he failed in it the prisoner defeated 
him. His injustice has left him in an awkward 
place. He refused to release an innocent man 
and that man has appealed to Caesar. How will 
Festus stand before Caesar in this case? No won- 
der that he "conferred" with his council (v. 12). 
But they could not help him out of his own trap 
in which he was caught. The cry "I appeal" was 
omnipotent in the Roman empire, and so the gov- 
ernor must say: "Unto Caesar shalt thou go." 

From a time two years earlier in this history, 
that is, from the time that Paul's speech was con- 
cluded on the stairs of the castle in Jerusalem, up 
until the present hour, Luke has made another 
feature of the story plain as day. It was not men, 
Lysias, Felix, Festus, but the Roman constitution, 



244 THE ACTS OF THE APOSTLES 

that shielded the apostle. Lysias would have 
scourged him, but the law of Rome forbade it. 
Both Felix and Festus would have released him to 
the Jews, but the law stood in the way. Festus 
would have sent him to Jerusalem for trial, which 
simply meant assassination on the way thither, and 
Paul saved himself by appeal to the Roman stat- 
ute. Shall it be said that the law was merely ad- 
ventitious? Or must we look deeper? Did Paul 
simply take advantage of what he found, or did he 
who ordained the powers ordain them that they 
might be found at this time by his servant ? Cer- 
tainly the God who saved Peter from Herod's 
sword by a miracle is wise enough to have created 
an empire to save Paul by law. If the Samaritans 
were preserved for six hundred years to be a step- 
ping-stone from Judaism to heathenism, the im- 
perial constitution may have been formed to pre- 
serve the gospel in its beginnings in that same 
heathenism. When the famine is pressing hard 
on Jacob in the promised land he finds that God 
has gone before and prepared sustenance for him 
in Egypt. The Jews had a constitution superior 
to that of Rome, but its officers had trampled it 
under foot. Felix and Festus were no better men 
than the Sanhedrists, but law was still supreme in 
the empire. 

But before Paul sails for Rome, Luke has an- 
other matter to record — the apostle's speech be- 
fore Agrippa II., son of Herod who was eaten by 



FORCED TO APPEAL TO ROME 245 



worms, great-grandson of Herod the Great, and 
grand-nephew of Herod Antipas, who beheaded 
John the Baptist. He was about thirty-three 
years old at this time, and died in the year ioo A. 
D., the last of the Herods, and, as a descendant of 
Mariamne, the last of the Maccabees. He ruled the 
little country east of the Jordan called Trachonitis, 
and had been king now ten years. It was before 
him that Paul was brought. Luke shows how, and 
records the speech made, that the reader may have 
a further view of the character of Festus, that it 
may be made clear as sunlight that Paul was un- 
justly held in chains, and that it may be seen how 
the apostle persuaded men. 

Apparently Festus and Agrippa were friends. 
The king had come to salute the governor. But 
he had been there "many days," spent no doubt in 
royal festivities in which Paul was forgotten. At 
the end of these the governor addresses himself to 
business again and tells the king about Paul. He 
rehearses the story already well known to the 
reader of the book of Acts, so that it might be 
asked, Why is it repeated? It is Luke's fashion to 
hurry to the point which he wishes to make, and 
then linger before he makes it. How did Paul 
spend the two years in Felix's prison? There is 
not a word. But Luke gave every step leading up 
to Paul's appeal, and now he gives every one lead- 
ing up to the defense before Agrippa, even though 
he must tread a former path again. But in Fes- 



246 THE ACTS OF THE APOSTLES 

tus' rehearsal of matters some things are signifi- 
cant. Why does he burden his guest with a mat- 
ter of business? Because he is a Jew and may 
help the governor in the trouble which he has 
brought upon himself. In telling of Paul's trial 
Festus speaks altogether in general terms with one 
exception. This single item was "of one Jesus 
which was dead whom Paul affirmed to be alive" 
(v. 19). Judaism was allowed by Roman law. 
But might not this belief in the resurrection of 
Jesus be an excuse for sending Paul to Rome? 
Apparently Festus has caught at this straw. He 
proceeds to explain how Paul came to appeal. 
And here again, as in the case of Lysias in writing 
his letter, Festus does himself more justice than he 
shows to the truth. Festus says that "because 
he doubted of such manner of questions" he was 
about to send Paul to Jerusalem. But Luke leaves 
the decided impression (v. 9) that this was not the 
governor's reason. It was to gain Jewish favor, 
and that too when he knew "very well," as Paul 
told him to his face, that the man on trial was 
innocent. His unjust proposal turned against him, 
and now he pretends that the appeal occurred be- 
cause he had an honest doubt. And Lysias res- 
cued Paul because he "understood that he was a 
Roman" (xxiii. 27)! Little did these men think 
that the eye of God was upon them, and that what 
they said and wrote was noted so that it has been 
scanned by centuries and will meet them at that 



FORCED TO APPEAL TO ROME 247 

resurrection of which their prisoner preached. 
"How little do men think that the secrets of the 
most private letter, the counsels of the cabinet, the 
movements of kings, of governors, and of ministers 
of state, of military chiefs, and their men, no mat- 
ter who or what, are all open before God, who 
sees all and forgets nothing." 

While the perplexed governor is seeking advice 
he must have been happily surprised at the interest 
of Agrippa in the matter, who courteously expresses 
a desire to hear Paul. The answer is prompt: 
"To-morrow thou shalt hear." If Agrippa is to give 
advice, he is astute enough to withhold it until he 
knows the facts. And so Paul must be heard again. 

The morrow came and with it such an audience 
as had never greeted Paul before, a king, a princess, 
a Roman governor, the military officers, and the 
leading men of the city. He had, we may feel 
sure, a more intelligent company before him on 
Mars' Hill, but never one embracing so much of 
earthly rank and power. Paul's chains gave him 
this audience. But while he is a prisoner, it is 
noted that the king and his sister come before 
him with much display. It is not the judge now 
on the official seat in official robes, who hears Paul. 
It is rather a high-class audience present to hear 
the gospel. And Jesus, who promised such things 
(Mark xiii. 9), is fulfilling them. Festus, in pre- 
senting Paul to the audience, states some facts that 
bring the whole case into very small compass. 



248 THE ACTS OF THE APOSTLES 

First, it was not simply a few, but the multitude of 
the Jews that desired the death of Paul (v. 24). 
Secondly, Paul was already found to have done 
nothing worthy of death. Thirdly, as candor 
would not suit Festus here, he says Paul has 
"himself" appealed to Caesar, omitting the fact 
that official injustice compelled the appeal. And 
fourthly, we are here present now to find, if we 
can, some reason for sending the prisoner to Rome. 
Especially is the Jewish king looked to for aid on 
this last point. 

Since Agrippa is judge in this case, he gives Paul 
permission to speak. Paul's gesture is noted. He 
stretched forth his hand. It can hardly be said 
with Abbott that this is " a significant and eloquent 
reminder that he, against whom Festus can find no 
definite accusation, is a prisoner." All this has 
just been acknowledged by Festus, and Luke need 
not at once repeat it. Such remarks at the open- 
ing of discourses (Matt. v. 2, Mark. ix. 35, Acts 
ii. 14, xiii. 16) serve to draw the reader's attention 
to the importance of what is about to be said. The 
speech which follows may be analyzed as to its 
contents as follows: — 

1. Exordium, vs. 2, 3. 

2. Statement of the offense charged, vs. 4-7. 

3. Paul's experience as a Pharisee, vs. 8-12. 

4. His conversion, vs. 13-15. 

5. His commission from Christ, vs. 16-18. 

6. For obedience to this commission the Jews 
sought to kill him, vs. 19-23. 



FORCED TO APPEAL TO ROME 249 

7. Festus' interruption, vs. 24, 25. 

8. Appeal to Agrippa, vs. 26-29. 

The speech as an argument to justify Paul in be- 
lieving and preaching the resurrection may be an- 
alyzed thus: — 

1. This belief is no crime, for Paul has always 
been a Pharisee, whose prime article of faith is this 
same hope, vs. 4-6. 

2. His accusers hold this very article and so are 
inconsistent in assailing him, v. 7. 

3. Paul did not of himself come into the preach- 
ing of this belief, as his former opposition to it 
shows, vs. 8-12. 

4. But Jesus' revelation on the Damascus road 
moved him to it, vs. 13-15. 

5. And Jesus commissioned him to preach it, vs. 
16-18. 

6. Obedience to this heaven-given commission is 
the whole and sole cause of Jewish opposition, vs. 
19-22, a. 

7. Paul's teaching accords with Moses and the 
prophets, vs. 22 b, 23. 

8. The interruption by Festus leads to the ap- 
peal and the conclusion, vs. 24-29. 

The analysis may be exhibited briefly thus: — 



250 



THE ACTS OF THE APOSTLES 



I. The charge 
inconsistent 



(a) Paul was a strict Pharisee 

(b) 

(c) 



vs. 4, 5. 

Believed the promise made 
to the fathers, v. 6. 

His opponents believed the 
same, v. 7. 



II. The resur- 
rection was 
preached only -< 
by divine ap- 
pointment. 



(a) 

(b) 



III. 



Scripture 
proofs. 



I (b) 



Paul's predilection was 
against it, v. 8-12. 

Christ's revelation and 
commission changed his 
course, vs. 13-18. 

He followed Christ's com- 
mand, vs. 19-22 a. 

The Christ should suffer. 
Should rise from the dead. 
Should show light to the 
Gentiles, vs. 22, b 23. 



But analysis here, as everywhere, must fail ex- 
cept in giving the mere outline of the thought. 
The draft of the house may give an idea of it, but 
it is not the house. Analysis cannot compass the 
emphasis, the suggestions, the implications, the 
suppressed and assumed premises of the speech. 
Exposition can do more. 

It is because of the implications in the speech 
and its relation to Judaism that Paul is happy to 
speak before one who is "expert" in these things. 

That Paul was a Pharisee was well known by all 
the Jews. They had opportunity to know him 
from his youth and young manhood spent among 



FORCED TO APPEAL TO ROME 251 

them in Jerusalem. Were they willing they could 
testify to his Pharisaic connection during that 
time. To be a Pharisee was to hold to the promise 
of resurrection made by God to the fathers (v. 6). 
In this it is implied that Paul's sect had an ancient 
basis for its creed, for the creed was scriptural. 
And here now, by a happy turn, he shows that his 
own belief is wider than that of his sect. It is the 
earnest belief of the nation, for the "twelve 
tribes," and not merely Judah, serve God day and 
night to reach the national hope. Here the incon- 
sistency of the accusation comes in with the sud- 
denness of the lightning's flash, for what he was 
about to say could not have been anticipated, viz. : 
what all Jews believe they hold me as a criminal 
for believing. "For which hope's sake I am accused 
by Jews." The word "the" does not belong to the 
text, and dulls its point. This sudden sharp thrust 
is followed by a question which painfully suggests 
its own answer: — "What, is it thought an incredi- 
ble thing with you if God raises the dead?" Will 
Pharisees deny their own leading doctrine? The 
inference is plain. They were not what they 
claimed to be. Paul was a consistent Pharisee. 
It was not he who needed defense, it was they. 
Several interesting things are implied in the ad- 
dress so far. In the words "twelve tribes," it is seen 
that the whole nation was represented among the 
Jews. Paul was himself of the tribe of Benjamin. 
Anna was of the tribe of Asher (Luke ii. 36). All 



252 THE ACTS OF THE APOSTLES 

the Levites were certainly known (Luke i. 5). 
At least one family could prove its descent from 
Judah (Matt. i. 1-17). The tribes had long since 
ceased to be complete, but individuals from every 
one existed, all of whom were filled with the na- 
tional hope, and yet most of them were the enemies 
of Paul. If the twelve tribes held the same hope 
with Paul, he virtually says that Phariseeism is the 
prevailing religion. It was. Agrippa, before whom 
Paul spoke, was well aware of this. The Saddu- 
cees might cut some figure in Jerusalem and in the 
council, but elsewhere they were nothing, either in 
influence or numbers. Their wealth and learning 
was their power. The mass of the people believed 
in the coming Messiah. 

There are some differences between this speech 
and the one made on the stairs of the castle in 
Jerusalem The contradictions are only apparent 
and vanish before a little scrutiny. Here before 
Agrippa Paul does not hesitate to call the disciples 
whom he persecuted "saints," holy persons (v. 
10), a term which would have been resented had it 
been used in the former speech before the mob. 
There he said instead, "men and women" (xxii. 
4). In describing the scene on the Damascus road 
some particulars not given before are mentioned. 
The light was "above the brightness of the sun." 
They "all" fall to the ground. The voice spake 
to him "in the Hebrew tongue." It said: "It is 
hard for thee to kick against the pricks," These 



FORCED TO APPEAL TO ROME 253 



particulars would go to show before Agrippa that 
in that sublime moment Paul was calm and self- 
possessed. He noted everything. He did not 
fall down in a swoon. All fell before the power 
of the light. It was not a delusion, not a mere 
vision. It was a sensible reality. 

In speaking of his commission (vs. 16-18) he 
omits all mention of Ananias and refers it directly 
to Christ. He seems to mass together, too, both 
what he heard at Damascus, and what was subse- 
quently revealed to him in the temple (xxii. 17, 18). 
The point is that the commission was divine. And 
here he gives utterance to a profound fact not men- 
tioned before in the book, but one which Jesus 
made known in his teaching (Matt. xii. 26, 29, 30), 
that the world of mankind is in the power of Sa- 
tan. Paul was commissioned to turn them from 
this power and its darkness (v. 18). By implica- 
tion this explains the Jews' inconsistent course 
against Paul. They were under the pall of satanic 
moral darkness. 

In the twentieth verse Paul gives one item in 
the account of his work of which there is no record 
elsewhere. When did he preach "throughout all 
the coasts of Judea?" His ministry "at Jerusalem" 
had been very brief (ix 28-30, with Gal. i. 18). Such 
omissions in our record show that it is complete 
only in the point of giving a history of the devel- 
opment of the church. Whatever facts do not 
serve to show this development are not admitted 
to this treatise. 



254 THE ACTS OF THE APOSTLES 

Paul makes a second sharp thrust at the Jews in 
the twenty-first verse. "For these causes" — for 
obeying the commission of the risen Christ — "the 
Jews caught me in the temple" — where they pray 
for his coming — "and sought to kill me." 

Again Paul shows the harmony, not to say unity, 
between the Jews' Scriptures and his own teach- 
ing. He said "none other things than those which 
the prophets and Moses did say should come" (v. 
22). The Old Testament teaches the essential facts 
of the New. The salvation of the first generation of 
Christians had no other documentary foundation. 
Paul believed these Scriptures, he expounded and 
enforced them. If the Jews claimed to love them 
and to walk by them and then did not agree with 
Paul so much the worse for them. Again it ap- 
pears that it was not he but they who were dis- 
loyal to Moses and the prophets. 

Festus knows nothing about these Scriptures. 
He is getting weary. He interrupts Paul and de- 
clares him mad. Whatever is beyond the power 
of ignorance to explain is, to that ignorance which 
thinks it knows all, either folly or madness. To 
this rude characterization Paul replies most courte- 
ously, and then appeals to the man who does know. 
Agrippa, as a nominal or ceremonial Jew, believed 
the prophets to be divine messengers. But he too 
interrupts Paul. If Festus is coarsely blunt, the 
king is politely ironical. For whatever the inter- 
pretation of his words may be, the King James' 



FORCED TO APPEAL TO ROME 255 

version of them does not gain the approval of 
scholars in general. Literally the words read: — 
"In a little thou persuadest me to become a Chris- 
tian." But is it little in time or in degree? And 
since the word Christian was not then in good re- 
pute, was it not contemptuous in his mouth? 

Paul concludes with a most beautiful sentiment, 
that discloses the fervor and the faith of his heart. 
It shows, too, his estimate of things. Instead of 
their crowns and robes and offices, he wishes they 
had his standing with God, humble though it 
seemed. Instead of their pleasures and joys he 
wishes they had his. Instead of their showy 
worldly life with its transitory honor, he wishes 
they had his lowly life, the chains excepted. 

As we look back now to the time when Paul was 
arrested until the present moment Luke has made 
two things very clear. He has massed his material 
in order to bring them to view. First, as Paul tri- 
umphed at Athens over the spurious learning of its 
philosophers, so at Jerusalem and Csesarea he 
triumphs over the spurious creed of the Jews. If 
there was no miracle to rescue him in the last two 
years, like that which had delivered him from 
Philippi's jail, or like that which had rescued Peter, 
there was what was greater, not only most con- 
vincing speech on the part of Paul, but also the 
order of the great Roman empire. If the Jews 
were murderous and the Roman officials false, 
God was over all for the furtherance of his Word 



256 THE ACTS OF THE APOSTLES 

in preserving its great preacher, delivering him 
from the people and the Gentiles to whom he was 
now sent (v. 17). The God who promised him that 
he should see Rome brought it about, just as when 
in Corinth he assured him that no man should set 
on him to hurt him (xviii. 10) it came out so. 
The Jews then did their best to defeat the Lord's 
promise, but the Roman Gallio defeated them. 

And lastly, as Paul is on the eve of his departure 
to Rome, that which has been clear all along is 
once more set in the light. He has spoken freely, 
boldly, comprehensively, before Agrippa and the 
rest. The latter go aside and after consultation 
reach this verdict: "This man doeth nothing 
worthy of death." And the king endorses it: "This 
man might have been set at liberty if he had not 
appealed to Caesar. " He has had four formal 
trials, one in Jerusalem and three in Caesarea, in 
every one of which he came forth without convic- 
tion. He starts toward Rome an innocent man, 
and the Jews are left to the doom which their 
murderous hate of the gospel insured. The en- 
mity to Paul is the last mention of them on the 
pages of inspiration. The last decade of their na- 
tional existence is already entered. 

The speech before Agrippa was sought (xxv. 26) 
that Festus might have something to write to 
Caesar about Paul. It must have greatly disap- 
pointed the governor. But Luke wholly omits all 
mention of this feature of the last defense, for he 



FORCED TO APPEAL TO ROME 257 

is not concerned with the troubles of Festus, but 
with the triumph of Paul. 



258 THE ACTS OF THE APOSTLES 



SECTION XIX 

THE GOSPEL ON THE WAY TO ROME 

Acts xxv ii — xxv Hi. 10 

If this section had been compressed to a very 
few verses, followed by what remains of the book, 
it would have been felt that Luke's treatise had a 
logical and natural ending. But instead the end 
is not reached until this most graphic, most engag- 
ing section intervenes. It is absorbing in interest, 
and is not surpassed by anything in literature in 
its power to hold the attention and enlist the feel- 
ings. It is a story of the sea marked with a wealth 
of detail and full of exciting situations. What 
does all this signify? To say that Luke was on 
this voyage, kept a diary and transferred to these 
pages the results of his observations, is most likely 
true. But why did he transfer them? To make 
his story interesting? Then we must say, as on 
an earlier page, he has suddenly changed from the 
philosophic historian to the low level of the nov- 
elist. He is no longer tracing what "Jesus began 
to do and to teach," but is making a book. And 
the account, on that supposition, is no longer spir- 
itual, but meteorological. It is about a storm at 
sea and not about the spread of the gospel. 

If this section on its surface is one of the most 



THE GOSPEL ON THE WAY TO ROME 259 

interesting and exciting in the book it is because 
the dress is worthy of its character. The climax 
of the history is reached in this, the next to the last 
paragraph of the book. It is the history of that 
supreme moment in God's dealing with men when 
his mercy forsook fris ancient people and went to 
the world. To be sure the truth had been preached 
for years among the heathen and great centers had 
been established. But all this, after all, was not 
comprehensive. It still depended on Jerusalem. 
That dependence had ceased. The moment the 
ship which bore Paul left the dock in Caesarea, 
that moment a new world begun. The old one 
left behind will now soon be laid waste for "many 
generations." (Isa. lxi. 4). If the gospel began at 
Jerusalem it was to continue from Rome. Luke 
and Paul could not help feeling the significance of 
this hour. As they sailed up the coast they looked 
upon the shores of the beloved but God-forsaken 
land for the last time. But they also looked for- 
ward to that new world to which they were going, 
where all was problematical except as they knew 
that God was with them. This accounts for the 
interest with which Luke writes. This explains his 
minute particularity. 

But this section is virtually the close of the book. 
He does not propose to write how the gospel 
spreads in that new realm to which it was going. 
Indeed he does not know. But in the voyage to 
Rome and its various incidents Luke is taught and 



260 THE ACTS OF THE APOSTLES 

Paul is taught and we are taught how that diffu- 
sion will occur. The story is a draft of the temple 
which is going to be reared. It will not give 
offense then if it is treated somewhat allegorically. 

There is no little warrant for considering this 
Scripture in this way. When, God would have 
Peter know his will about the social relations of 
Jew and Gentile and that the latter were now to 
be admitted to the kingdom, he showed him a 
strange picture — a sheet let down from heaven 
wherein were all manner of beasts. And in sight 
of that picture he taught him by a voice — "What 
God hath cleansed that call not thou common." 
Would it be strange if God should teach Luke and 
Paul by a natural occurrence what Peter learned 
in a vision ? This section is a vivid picture. May 
the divine spirit not be instructing us here as the 
chief of the apostles was instructed on the house- 
top in Joppa? God spoke there. And in the sketch 
before us the divine voice breaks through again, 
and again and gives us guidance. 

Abraham sent his servant back to Mesopotamia 
to find a wife for Isaac. The mission was a most 
important one. On the right accomplishment of 
it, hung the promise of God, the promise of mercy 
to all nations. The man burdened with such an 
enterprise was sure to be thoughtful. He went 
forward in the dark. At last he reached the well 
where his commission was to succeed or fail. And 
now, at just this point, the story (Gen. xxiv) bris- 



THE GOSPEL ON THE WAY TO ROME 261 

ties with details. Abraham's servant has his eyes 
open for everything. For it is among these other- 
wise insignificant incidents that he is to learn the 
Lord's will about a wife for his master's son. And 
so we read (v. 21): "And the man, wondering at her, 
held his peace to wit whether the Lord had made 
his journey prosperous or not." He was studying 
the situation into which he had come to learn its 
significance. So did Luke and Paul. Their voy- 
age and its incidents became to them a picture of 
things to come in the Gentile world. 

Another justification for looking at our section as 
in some measure a parable, is found in the closing 
chapter of John's gospel. And another justification 
is given, for if we can fix on the method of inter- 
preting what is before us the interpretation will 
take care of itself. John's gospel seems to end 
with the twentieth chapter. But another chapter 
is added, "as if dictated by some after-thought," 
says T. D. Bernard. What is the meaning of this 
supplementary chapter? The account of the 
death and resurrection is complete with the close 
of the preceding one. But is there to be nothing 
about that great, untried work on which the dis- 
ciples are about to enter? Yes, they must have a 
lesson on that. They are fishing. That is well. 
They had been fishing once before when Jesus di- 
rected them and also taught them that henceforth 
they should catch men (Luke. v). That lesson 
is repeated by John with varied circumstances. 



262 THE ACTS OF THE APOSTLES 

Like the section before us the story is full of de- 
tails. We are told who and how many composed 
the company, and how they came to "go a fish- 
ing." It is noted that Jesus "stood" on the shore. 
The distance of the ship from the land is given. 
The ordinary act of Peter's pulling on his coat be- 
fore he swam ashore is not overlooked. And it was 
a "fisher's" coat. The exact number of the fish is 
given. They come to land in the little ship. They 
find not simply a fire, but its condition is noted — 
a fire of "coals." These details, and there are 
more of them, show the importance of the occa- 
sion, the impression which it made. They are 
wanting in the former similar miracle. Now from 
this concluding story in John's gospel the disciples 
would learn that Jesus would direct them in catch- 
ing men and give them divine aid, but that he 
would guide them from the shores of the other 
world. For he was not now with them in the ship 
as in that earlier miracle. Since he dined with 
them they might expect his fellowship. And from 
what follows in the chapter it is learned that their 
ruling motive was to be love for him and his sheep. 
And the chapter closes with a picture in which 
Jesus, the risen Lord, is moving on, going some- 
where, whither John does not say, and his disciples 
are following. 

The section before us is similar. It speaks of the 
future. Its many particulars show its importance. 
It may be noticed first that it is a sea story. The 



THE GOSPEL ON THE WAY TO ROME 2G3 

sailing is particularly described. Before Paul gets 
to Rome he is on three different ships. Nautical 
terms and phrases abound. The ocean's waves, 
the wind's power, the roar of the breakers, sound 
in our ears. Has this particular feature of the sec- 
tion any significance? It is in the book of the re- 
jection of Jesus, the gospel according to Matthew, 
in the very opening of it, that we read the quotation 
from Esaias: "The land of Zabulon and the land 
of Nephthalim by the way of the sea. . . . Gal- 
ilee of the Gentiles. The people which sat in 
darkness saw great light." The way of the sea 
was the way in which the light came to Galilee of 
the Gentiles. It was a prophecy reaching much 
wider. The Jews were not sailors. The Gentiles in- 
habited the sea shores and the isles. Luke notices 
every one they touch. The light is going again "by 
the way of the sea." It has set out to kindle a 
beacon flame on every cape and headland, on every 
isle and continent. And that our story confines 
us so strictly to the sea is a token of all this. The 
gospel has at last reached that highway that leads 
out to all the world in all centuries. Christ is 
Lord of the sea. The story of his walking upon the 
water comes to mind here. It must have come to 
the mind of Paul and Luke. They would remem- 
ber its context (Mark vi. 30). We must recall it, 
or the act becomes a mere exhibition of almighti- 
ness. The disciples had returned from a preaching 
tour throughout Galilee. John the Baptist had 



264 THE ACTS OF THE APOSTLES 

been beheaded. Jesus now leaves Herod's juris- 
diction for the day, goes beyond the Jordan to 
Bethsaida and feeds the five thousand. The sig- 
nificance of this miracle he makes known the next 
day in the synagogue at Capernaum. He is the 
bread of life. After the multitude is fed he "com- 
pels" the disciples to get into a ship and go before 
him. During the night he comes to them walking 
on the water. Must it not have dawned on them 
by and by that as he had aided them in supplying 
the wants of the thousands on land so he would be 
with them by and by on the sea? They had re- 
turned from preaching, from ministering the bread 
of life, which was himself. They find on their re- 
turn the inimical state of things created by Herod. 
And Jesus now, still dealing with them as mis- 
sionaries, drives them to the sea and shows them 
by his coming to them in the storm how he will be 
with them to the ends of the earth. The miracle 
of walking on the water was more than an act of 
power and mercy. It was replete with prophecy. 
It is re-enacted in the section before us. Paul has 
been before the last of the Herods. He is forced 
to the sea. The Lord will be with him on the 
waters to teach him about the things to come in 
the Roman world. 

It must be noticed how Luke came to mention 
the islands, and in one case the mainland. In 
every case protection and shelter from the adverse 
wind was given by them. The sea bore them, the 



THE GOSPEL ON THE IV AY TO ROME 265 

islands shielded them, but the wind was always 
against them, except in one case, when it deceived 
them (v. 13). It will not be forgotten that a wind 
once threatened the life of him who gave the gos- 
pel (Mark iv. 38). In the significant and dis- 
criminating language of Mark, and Luke's gospel 
is similar, Jesus arose and "rebuked" the wind, 
but "said to the sea, Be still." There was condem- 
nation of the storm, but only a command for the 
waves. Are we not reminded by this reproof of 
him who is elsewhere called the "Prince of the 
power of the air" (Eph. ii. 2)? And can anything 
be rebuked in which moral responsibility is not in 
some way implied? If Matthew makes Jesus re- 
buke both wind and sea it is only because that 
evangelist's purpose in writing his account is not 
served by careful discrimination. Now, our sec- 
tion shows how the islands secured the voyagers 
against the winds. They sailed under the lee of 
Cyprus to escape the northwest blast (v. 4). Next 
they sailed over the sea off (not "of") Cilicia and 
Pamphylia for the same purpose, and landed safely 
at Myra (v. 5). As they pursued their journey 
they did not reach Cnidus, but only "came over 
against" it, and now took refuge again from the 
wind under the lee of Crete (v. 7). With difficulty 
they pass the headland of Salmone, but having 
succeeded in this they reached another city, Lasea. 
In spite of wind the gospel gets to one populous 
port after another. In the Fair Havens Paul, 



260 THE ACTS OF THE APOSTLES 

already three times shipwrecked (II Cor. xi. 25), 
and not unacquainted with the habits of the sea, 
gives his advice (v. 9). But he is not heeded, for 
the south wind deceives them and the great storm, 
with its great heathen name Euroclydon or Eura- 
quila, sets in. For the wind suddenly changed and 
came violently over Crete from the northeast. 
But again they find help from an island. Under 
Clauda they take aboard the boat which had been 
towed at the stern, and they strengthen the ship 
by passing cables around her waist, or perhaps 
around her lengthwise from bow to stern. And 
finally the island of Melita receives the whole com- 
pany when the ship has gone to pieces. 

The islands wait for God's law. They will re- 
ceive it and shelter it, and the blast of spiritual 
opposition emanating from Satan cannot hinder it. 

The ship with its company on board, out on the 
stormy sea, was a striking picture of the Roman 
empire. That great nation had a foundation as 
uncertain as the rolling waves underneath this ves- 
sel- If storms came it was sure to go to pieces. 
The ship had on board two of the great elements 
of the nation, the soldier and the man of commerce. 
And it had the gospel in its greatest representa- 
tive. Luke never once mentions Paul's chains. 
But one thing he makes very prominent — how 
Paul's influence grew from first to last on that ves- 
sel so that whatever was saved from the storm and 
wreck was due to him. He starts with favor. 



THE GOSPEL ON THE WAY TO ROME 267 

Aristarchus (v. 2) and Luke, Paul's friends, are 
permitted to go with him. At Sidon the apostle 
is allowed to refresh himself (v. 3). His advice 
in the Fair Havens (vs. 9-12) is not acceptable, to 
be sure, but, prisoner though he was, he must have 
already gained a tangible standing in the ship's 
community or how could he dare to advise at all? 
When the storm is at its height Paul stands forth 
again (vs. 21-26), this time not to advise, but first of 
all to rebuke — "Sirs, ye should have hearkened unto 
me." They may have thought when they neglect- 
ed his admonition at Fair Havens, "What does this 
priest of religion know about matters of business?" 
And so the "more part," along with Julius, believed 
the master and the owner of the ship, all being in 
ignorance that all business has a moral side which 
the man of God may understand better than he 
who conducts that business. Both traffic and arms 
must fail when they contravene the will of God. 
But Paul does more than rebuke. He cheers. 
He inspires hope. He promises safety, and he 
confesses the God whom he serves. It is very sig- 
nificant that where all their gods were failing them 
in the storm, the God of the Jew was about to 
bring deliverance to the whole company. The time 
is coming when this will be repeated on a national 
scale. The things to come are here in embryo. 
But Paul goes still higher. He virtually commands 
(vs. 30-32) and the centurion and the soldiers ex- 
ecute his command. From this on he is the lead- 



268 THE ACTS OF THE APOSTLES 

ing spirit. For a fortnight they have had no reg- 
ular meal. A cold plunge in the sea is ahead of 
them. Weakened men will not be equal to the 
struggle for life in the raging surf. Paul orders a 
meal, takes the head of the table himself, institutes 
Christian worship, in asking a blessing, and begins 
to eat, and all now eat with him. At just this 
point (v. 37) Luke mentions the number of the 
souls aboard the ship, a counted number given to 
Paul (v. 24) and not one lost. When the crisis 
comes Julius risks his own life before the stern 
Roman law (vs. 42, 43) in order to save Paul's. 
For had the prisoners escaped the soldiers must 
have answered for them with their heads. The 
climax in Paul's influence appears when the island 
is reached. Faith in him is so great that now 
again, after more than two years, miracles appear, 
and the rich grace of God can manifest itself in the 
person of his servant. It is a token of the fall of 
Israel that from the restoration of Eutychus to life 
(xx.) until this hour, or from the moment that 
Paul turned his face, more than two years before, 
toward Jerusalem until now when he is at the 
gates of Rome, the divine energy could not show 
itself. It is given again on Roman soil. 

If God gave his servant such an influence in the 
little Roman world compressed in the ship, it be- 
comes evident what is before the gospel in the 
empire itself. At first it must be heard but may not 
be heeded, but at last it will prevail, and nothing 



THE GOSPEL ON THE IV AY TO ROME 2G9 

will be conserved except what is conserved by it. 
What was given to Paul in the ship was saved. 
All the rest went to the bottom. 

The spirit of Paul throughout the whole terrible 
voyage is made clear by Luke. He was no idler. 
He did not sit apart in solitude awaiting his work 
when he should reach Rome. He is one with the 
ship's whole company from the start. He advises 
for the common good of all. Of course he prayed 
for all. He cheered and encouraged. When they 
finally reached land he gathered sticks with the 
rest. It was before this that he had been caught 
up to the third heaven (II Cor. xii. 2), but he did 
not stay there. In this voyage he was a great, 
brave, sweet man among his fellow men. We may 
be sure he will be such when he comes to plant the 
gospel in Caesar's household. 

This labor and spirit on his part during the two 
terrible weeks of storm bear instructively on an- 
other point in the story. Two years before, while 
Paul was in Jerusalem, God said to him that he 
must bear witness at Rome (xxiii. 11). After the 
storm had raged for days, this promise was renewed 
to Paul (xxvii. 24) and in addition to it he got the 
promise of the lives of all who sailed with him. 
Paul declared that he trusted this promise. "I be- 
lieve God that it shall be even as he told me" 
(v. 25). Why does he not sit down then, and let 
God bring about what he has ordained, for how can 
God's word be broken? Why, on the contrary, does 



270 THE ACTS OF THE APOSTLES 

Paul begin from the hour that he got this assurance 
to labor earnestly to realize it ? How, after he has 
the divine promise that every soul aboard shall 
reach land alive, how, after this, can he venture to 
say, "Except these abide in the ship ye cannot be 
saved?" (v. 31). For if the sailors desert, who 
is to guide the ship, to strand her safely on the 
beach? Ah, Paul did not know the frightful per- 
versions that in after ages were to caricature his 
own blessed doctrine (Rom. ix. 11-24). "Aright 
and perfect reliance on God, in so far from exclud- 
ing human acting and working, that reliance is the 
most original and the most powerful spring of all 
human movement and action; just as on the other 
hand the full measure of all human self-action has 
complete reliance upon God for its necessary 
foundation." As Paul labored on the ship, in har- 
mony with what God's promise made certain, so it 
is evident he will labor in Rome. 

The story of the sea voyage reaches its conclu- 
sion on the land, just as the whole journey, when 
finished, will bring us to the capital of heathendom. 
Have we not again the Roman world in miniature 
in the island? Four things are made conspicuous 
in the three months'stay onMelita: the hospitality, 
the serpent that fastened on Paul's hand, the heal- 
ing, and the beautiful charity at the close when 
they sent away Paul and his two Christian com- 
panions with "many honors." 

Paul and all the rest were kindly received. It 



THE GOSPEL ON THE WAY TO ROME 271 

was the late autumn of the year 60 A. D. The na- 
tives flock down to the beach where the ship went 
to pieces. They note the sad plight of all as they 
escape from the surf. A cold rain is falling to add 
to the general discomfort. And so the barbarians 
make a fire. It must have cost some effort where 
everything was water-soaked. But not only do 
the people show kindness but the "chief man" is 
hospitable too. For three days his house furnished 
shelter and rest. Surely Paul has a token of the 
spirit in which the ministers of the Word are to be 
received in the new realm to which the gospel has 
come. 

But the natives have just begun to show the gen- 
erosity of their disposition when the event occurred 
that impressed their simple hearts powerfully. 
Paul, in gathering up a pile of branches, has without 
knowing it brought a torpid viper with them and 
cast all on the fire that was apparently not very 
hot yet. How natural after this act that he should 
hold his cold, wet hands near the kindling mass to 
get a little comfort. The maddened reptile darts 
out and seizes the hand so close to him. The inci- 
dent does not escape the notice and the wonder of 
the barbarians. The coolness of Paul and his 
quietness indicate that he saw much more in this 
than they possibly could. Since Dean Burgon's 
masterly vindication of the canonicity of the last 
twelve verses in Mark's gospel, its eighteenth verse, 
"They shall take up serpents," may be trusted. It 



272 THE ACTS OF THE APOSTLES 

is only as the messengers of the gospel have faith 
to carry it to its furthest bounds that they receive 
its most striking proofs of genuineness. Paul is 
virtually in Rome and here he realizes the truthful- 
ness of this promise made by Christ. The ser- 
pent's venom does not hurt him. But does Luke 
record this story only because it is miraculous? 
Does not Paul's calmness suggest that he saw a 
greater significance here? It is the beginning of 
the gospel in its intent to embrace the world. We 
have seen in earlier pages of this book how each 
initial step was attended by some exhibition of Sa- 
tan's opposition. In Samaria was Simon the ma- 
gician. At Cyprus there was Elymas, who was a 
child of the devil. At Philippi was the maiden 
with the spirit of Apollo. As Paul looked at the 
serpent hanging upon his hand, he could have no 
fear of fatal effects, for had he not the repeated 
promise that he should see Rome? And must he 
not inquire, then, in his own thought, as to the 
meaning of this startling incident ? And would it 
not be most reasonable, while knowing, as he did, 
whom the serpent symbolized, to think of him — 
of "him who had the power of death" (Heb. ii. 14) 
but could no longer exercise it successfully against 
the power of the gospel? Paul might be certain 
that the truth, in permeating the Roman world, 
would rouse an opposition now latent, but an op- 
position which was sure to be overcome. 

Luke makes the barbarians prominent in this 



THE GOSPEL ON THE WAY TO ROME 273 

part of the story. Whatever may be the signifi- 
cance of the accident which befell Paul their reflec- 
tions, now on one side and now on the other, show 
the terror with which they viewed it. They knew 
the snake was venomous. They knew it had bit- 
ten Paul. There could be no mistake here, and 
their conclusions, though wrong on both sides, attest 
that we have here an undoubted miracle. 

Other miracles follow. They are of a more 
pleasing character. It was a scene of terror when 
Jesus subdued the demon in the synagogue of Ca- 
pernaum (Mark i. 23-26). It was one of peace and 
beauty when later in the day he subdued the fever 
in Peter's household, and afterward in the twilight 
of the same day laid his hands on others that were 
sick. So here. The horrible serpent is cast into 
the fire, and now Paul enters the household. The 
father of Publius is dangerously ill. He too has a 
fever, and Paul lays his hands on him after prayer, 
the hand that just now overcame the serpent, and 
he is healed. Others experience a similar benefit. 
Let the Roman world rejoice. The balm has come 
that is to undo the ills that sin has wrought. It 
would be strange if during the three months' stay 
on the island Paul had not preached the gospel. 
There is no mention of this, however Luke is giving 
the outline of good things to come, and he need not 
mention that which we know to be the cause of 
all. 

In the end a beautiful benevolence shows its face. 



274 THE ACTS OF THE APOSTLES 

The presence of Paul and his two companions 
made the little island blossom with charity. Of 
course the missionaries were stripped of every- 
thing in the wreck. Their loss is made good, and 
more than good (v. 10). In the end the ministry 
which has suffered much to carry the gospel into 
the world, will receive a rich reward in reaping the 
fruit of the love which has been sown (Mark 
x. 30). What was done in this island will be done 
in all islands in all time. Melita is so far a micro- 
cosm. 



THE GOSPEL REACHES ITS INTENDED LIMIT 275 



SECTION XX 

THE GOSPEL REACHES ITS INTENDED LIMIT 

Acts xxviii. 11-33 

Jesus assured the apostles at the beginning that 
they should be his witnesses from Jerusalem, 
through Judea and Samaria, "unto the uttermost 
parts of the earth" (i. 8). The latter boundary is 
now reached. For it is while Paul is in Rome that 
he can say of the gospel that it "was preached in 
all creation under heaven" (Col. i. 23, Rev. Ver). 
The commission was fulfilled for that generation 
when Rome was reached. And therefore this sec- 
tion closes the book. 

The end appears to come abruptly. It leaves 
unanswered several questions on which we were led 
to expect light. What was the outcome of Paul's 
appeal to Caesar? There is no answer. What 
was his relation to the magnificent Roman church 
of whose faith he wrote three years before that it 
was "spoken of throughout the whole world" 
(Rom. i. 8) ? The church is not mentioned. What 
were Paul's triumphs in that Rome which he had 
struggled so long to see? Did he gain that "fruit" 
(Rom. i. 13) for which he had come? We are 
merely told that he got to Rome and had an unin- 
terrupted ministry. What is to be the future of 



276 THE ACTS OF THE APOSTLES 

these Jews who have rejected the gospel so vio- 
lently and rejected it finally here in Rome? The 
impression left is that they have rejected it for- 
ever. One must say this with the utmost diffi- 
dence in face of the glowing argument of Baum- 
garten that just the opposite is made known in this 
closing section. He has made Luke teach here 
what is only taught elsewhere (Rom. xi) and what 
Luke did not set out to teach. If our account 
gives even a hint of the future of Israel, most minds 
will be too slow to take it. The book of Acts is 
not concerned about the Jews' destiny. It traces 
the course of the gospel, shows how a church was 
formed, a church composed of believers, whether 
Jews or Gentiles. At the same time the opposition 
of the Jew all along has been made clear. That op- 
position drove the gospel to the heathen. It drove 
it to Rome. Luke has only two things left to 
note, the last stage in the journey to Rome, and 
the consummation of the Jewish opposition. They 
are judicially blinded and hardened. Now Luke's 
aim being of this character and having this rigid 
limit, he cannot answer even related questions. 
He is not writing the history of Paul, but of the 
gospel, and so he does not tell us what became of 
Paul. For the same reason he dropped all men- 
tion of Peter and Barnabas and of the other actors 
prominent at the first, whenever their work ceased 
to be connected with the development of the 
church. We know the name of the artificer who 



THE GOSPEL REACHES ITS INTENDED LIMIT 277 

built the tabernacle in the wilderness, we know 
who aided him, we know their skill and fitness for 
the work (Ex. xxxi. 1-6), but we know nothing 
further. We are not told what reward they re- 
ceived for their masterly service or how or when 
they died. It is the tabernacle that the history 
follows and not the men. We have been follow- 
ing the church, but the men only so far as the en- 
throned Christ used them in bringing it to its des- 
tination. 

In the piece before us Luke is concerned first of 
all in bringing Paul to Rome. The noble Julius is 
not again even referred to, if the sixteenth verse 
should read as in all recent texts: — "For when we 
came to Rome, Paul was suffered to dwell by him- 
self with a soldier that kept him." For more than 
this the King James' version has little authority. 
And this verse is the only one in the section to 
show that Paul remained a prisoner any time. The 
last two verses would leave the impression that he 
was now a free man. Paul's chain is not before 
us. The journey occupies the field of vision. 

They started in a ship of Alexandria. The name 
reminds us of the one in the sixth verse of the pre- 
ceding chapter. But Paul starts now among wiser 
men. These had "wintered" in the island, and 
had not recklessly dared the deep as did that former 
crew. The very ensign, Castor and Pollux, men- 
tioned without a hint of condemnation for its 
heathenism, shows the seamen's appreciation of 



278 THE ACTS OF THE APOSTLES 

their danger. It is possible that the three days' 
stop at Syracuse (v. 12) indicates care in^sailing. 
The wind was not as yet wholly favorable, for they 
came by a circuitous course to Rhegium. But now 
they can hasten on. The south wind that had de- 
ceived the former crew to the ruin and loss of all, 
is harnessed by these to bring them well nigh two 
hundred miles north to port. As another evidence 
of the prosperity of the journey we are informed 
that brethren were found at Puteoli who entreated 
for a long sojourn. At this point Luke looks back 
over the course thus far and calls attention to its 
character — "and so," under such favorable circum- 
stances, "we went toward Rome" (v. 14). During 
this seven days'stop in Puteoli — Luke does not give 
one hint of the way in which the time was spent 
— news reached the great city that Paul was at last 
coming. Doubtless the brethren of Puteoli sent 
word. Thirty-three miles north of this port town 
the travelers would strike the great Appian way 
constructed centuries before. Sixty-six miles further 
on, and forty-three from Rome, was Appii Forum, 
and ten miles still further was the Three Taverns. 
This long distance had been traversed by brethren 
from Rome to meet and to greet the apostle. It 
cheered his heart. Never before had a city given 
him a welcome on coming. It is a token that his 
work shall be a success from the start. Paul has 
power to guide a foundering ship to land, power 
to subdue the serpent's venom, and to allay the 



THE GOSPEL REACHES ITS INTENDED LIMIT 279 

fever's heat at Malta, but this courtesy from Rome 
helps him. The weaker can strengthen them who 
carry the great burden of the gospel. This meeting 
with the brethren lays Paul's heart open to view. 
It shows the weight of responsibility which he 
carried. Can the gospel after its long course run 
the final stadium and reach the goal? The wel- 
come given so far from the city's limits is a promise 
of victory. 

When the city is reached the account dismisses 
every soul of the company except Paul. Even 
Luke appears no more. Of course this statement 
depends on the reading of the sixteenth verse as 
found in the Revised version. If we are told that 
Paul dwelt with a soldier that kept him it is only to 
explain why Paul called for the Jews to come to his 
abode. He could not go to them. 

In the years of his ministry hitherto Paul waited 
for the Sabbath to come that he might meet the 
Jews. He does not wait now. Israel's decision 
must be made quickly. Paul allows himself but 
one day for rest, the day between his arrival and 
the third one on which he met the "chiefs." When 
they come before him the first thing is to have a 
common understanding Paul is a prisoner, but 
not a criminal. He had done no wrong to the 
Jews, nor had he violated their customs. But he 
came into the power of the Romans (v. 17). After 
careful and repeated examinations the Romans 
found no fault in him and would have released him 



280 THE ACTS OF THE APOSTLES 

(v. 1 8) but the opposition of the Jews constrained 
him to appeal to Caesar. But though he was a 
Roman citizen with all a Roman's rights, and 
though his hearers as Jews had but an uncertain 
tenure in the imperial city he had not come to 
bring any charges (v. 19). His presence was 
friendly, it was benevolent. 

After this conciliatory introduction he proceeds 
to persuade. He placed himself most affectingly 
among his hearers. It is for their own dear hope, 
the national hope, that he is bound with this chain 
(v. 20). He is suffering for the sake of that for 
which his hearers longed. 

Paul has gained his first point. These chiefs will 
hear him. And they will hear him without preju- 
dice and on his own merits. For they confess that 
they have not learned a word against him either 
by letters or by travelers from Judea. This is a 
remarkable fact. How is it that the malice of the 
Jews did not pursue him to Rome? It is assuming 
too much to say that Paul outstripped his enemies 
in the journey to Rome, that they had not yet had 
time to arrive. "Brethren" had come (v. 21) and 
they spake no harm of Paul. May we not rather 
assume that the teaching of this verse is that Paul 
was to have an unbiased hearing? The Jews in 
Rome, in the providence and guidance of God, were 
to have the gospel placed before them without any 
entanglements. Its preacher was to be every way 
acceptable whether the preaching proved to be so 



THE GOSPEL REACHES ITS INTENDED LIMIT 281 

or not. This is the meaning of these verses that 
set before us this preliminary interview. Paul could 
so speak that these Jews "desire" to hear him. 
The confidential reason which they give is that they 
know the ill repute of "this sect," but they are 
ready to consider its claims and will listen to Paul 
in its vindication (v. 22). It is in this spirit that 
they appoint a day for the hearing, and that many 
come. 

When the second and final meeting occurred, 
Paul brings before the Jews a twofold topic, the 
kingdom of God, and its relation to Jesus. This 
phrase, "kingdom of God," so frequent in the gos- 
pels, is used very sparingly in this book, especially 
in the sense of the present instance. In Samaria 
Philip preached the kingdom of God (viii. 12). 
When Paul came to Ephesus he did the same (xix. 
8). Just before the ascension Jesus spoke of the 
things pertaining to the kingdom of God (i. 3). 
Thus the phrase is used at the beginning of a new 
work, where a field is entered for the first time. 
It is comprehensive. When Priscilla and Aquila 
instructed Apollos, they did not "expound" to him 
the kingdom, for he understood that, but the way 
of God (xviii. 26). Paul's first aim, then, before 
these Roman Jews, was to make them know the 
character of that kingdom for which they hoped. 
Having such a theme he could be all inclusive. 
The whole subject could be presented just as it 
must have been when Jesus spoke of the things 



282 THE ACTS OF THE APOSTLES 

pertaining to the kingdom of God. He would show 
that the vital principle in the kingdom was not 
natural, but resurrection, life, and that this was at- 
tained by submissive faith in Je,sus in whom alone 
this life was found. When he came to speak of 
Jesus, after showing the nature of the kingdom, he 
doubtless would pursue the course followed again 
and again in other places (xvii. 3). The Christ 
whom the Jews looked for must be a sufferer, he 
must rise from the dead, and now this Jesus of 
whom they had heard met these conditions exactly. 

Luke makes it a point to show not only how 
comprehensively Paul spoke, but that all this was 
revealed in the Scriptures. And the exposition of 
these lasted from morning till evening. The whole 
matter was brought before the Jews. We do not 
know of any other place where Paul talked so long. 
The meaning of all this is that his auditors were 
fully enlightened. Their subsequent act was intelli- 
gent and deliberate. They had all means to know 
what they were doing 

The result of this all day meeting was that some 
believed and some believed not (v. 24). They 
agreed not among themselves. Hereupon Paul 
pronounces in the words of Isaiah (vs. 26-27) the 
awful sentence of condemnation which had so long 
lingered, but is now fully due. From this hour, 
and who can tell how long, it is settled that Israel 
as a people has rejected Jesus, and that they are 
debarred from the Messianic blessing. Individual 



THE GOSPEL REACHES ITS INTENDED LIMIT 283 

Jews may receive the divine favor, but the nation 
for its faithlessness has missed the glorious prom- 
ises of the prophets. These predictions could be 
realized only in accepting Jesus, and Jesus the Jews 
will not have. 

But why does Paul utter these severe words of 
judgment apparently so hastily? In Ephesus he 
tarried three months before he withdrew from the 
synagogue and from the Jews (xix. 8). Usually 
hitherto when they refused the gospel he turned 
his attention to the Gentiles (xiii. 46). Sometimes 
he uttered severe words on parting from Israel (xviii. 
6), but never anything so dire as this. It is to be 
observed, too, that the case here in Rome is just 
like all former cases, some believed and some be- 
lieved not. Indeed in so far as the rejection is con- 
cerned it was not as pronounced as in all earlier 
instances. There is no violence, no blaspheming, 
no assault upon the apostle. Why, then, does he 
here shut the door of present hope against Israel? 
Would this not have been more appropriate in 
Lystra, where the Jews incited the rabble to stone 
Paul, or in Corinth, where they tried to silence him 
by Roman law? 

Israel's judgment is pronounced in a foreign 
land because the gospel's limit is reached. The 
sentence was merited long before, but the justice of 
it is seen now that they have expelled the truth 
from the world's religious center and have driven 
it to the center of heathenism. Until Rome was 



284 THE ACTS OF THE APOSTLES 

reached mercy still lingered. But when earth's 
bounds were touched she had no longer a place for 
her foot. 

It will be noticed that we have here an expres- 
sion not used before in reference to the Jews. It is 
said when "they agreed not among themselves," 
Paul uttered the word of exclusion. It was their 
lack of unity rather than the complete lack of faith, 
that condemned them. Some did believe. But 
that all did not do so showed that Israel in Rome 
was just as Israel had proved itself to be every- 
where else. The elect (Rom. xi. 7) accepted the 
gospel but the body refused it. It is the exclusion- 
of the mass which is here implied and not the ex- 
clusion of individual Jews who may stilt be saved if 
they will. That some did certainly accept Jesus as 
the Messiah when he preached in Jerusalem cannot 
be doubted. But their faith did not answer for 
the lack of the same grace in the rulers, and so did 
not prevent Jesus' awful words on leaving the tem- 
ple for the last time: "Behold, your house is left 
unto you desolate" (Matt, xxiii. 38). Paul in Rome 
made one final attempt to gain Israel. Hence the 
care with which he acted. He gets into full sym- 
pathy with them, he devotes a whole day to persua- 
sion, but when he won only a part it was demon- 
strated that the end of the Jewish age had come. 
The vineyard was taken from them and was given 
to another nation (Matt. xxi. 43). 

Rome was to witness the end because it was 



THE GOSPEL REACHES ITS INTENDED LIMIT 285 

representative. In so far it had the character of 
Jerusalem. The rejection of Jesus in Galilee stood 
for none but themselves. But when he is rejected 
in the Jew's capital the nation is involved. Israel 
had rejected Jesus in every Roman province where 
his name was preached. But the provinces are 
not representative It is when the "chiefs" of the 
Jews in Rome cannot agree to accept the word of 
grace that they get the word of doom. 

If we compare the substance of this apostolic 
sentence with former judgments of Paul against 
the Jews, we shall see that it is final. He had said 
to the Jews at Antioch that they were unworthy of 
eternal life. He had said to those in Corinth, "Your 
blood be upon your own head." But against these 
Roman Jews he employs the words of Isaiah. They 
are in their very essence excluding, debarring. And 
we find this in their connection elsewhere. Jesus 
used them. Galilee has rejected him. The plot 
to kill him is formed there (Matt. xii. 14). He has 
pronounced the word of condemnation against the 
northern cities. And now come the words of our 
sentence in justification of no further plain preach- 
ing to them. He resorts to the darkening parable 
(Matt. xiii. 14). Again, months later, Jerusalem 
repeats the folly of Galilee, and again the words 
of Isaiah fall (John xii. 40). If Jesus was again 
offered in Jerusalem it was under the new order 
of things, when he was now enthroned and his 
Spirit had come. Paul, in discussing the rejection 



286 THE ACTS OF THE APOSTLES 

of Israel in the epistle to the Roman church (xi. 8), 
has substantially these same words. And now 
that the apostle directs them against his auditors 
in Rome we may be sure they were final for Israel. 

That which Paul deduces (v. 28) from this sen- 
tence has, of course, a significance which did not 
belong to it when used, as substantially it has been, 
before. He declared in Antioch in Pisidia that 
he would turn to the Gentiles (xiii. 46). But when 
he says now that "the salvation of God is sent un- 
to the Gentiles," he means that this is irrevocable. 
For it is added here: "They will hear it." 

The twenty-ninth verse is not an approved read- 
ing. Meyer pleads for it, but without giving very 
good reasons for retaining it in the text. It may 
be imagined, however, that it accurately describes 
the state of things among the Jews when they de- 
parted from him who had made them as a people 
the last offer of salvation. 

Luke's work is done. He has shown how the 
Jew lost the honor of being the leader of the Lord's 
worship in the world, and how another holy nation 
was formed on which that honor was conferred. 
But he adds one note about Paul. He dwelt in his 
own hired house, received all who came, and 
preached without hindrance. This is substantially 
the condition of God's church to-day. It controls 
its own house of worship, whose doors are open 
to all who come, and in all the world the gospel 
of the grace of God can be preached "with all con- 



THE GOSPEL REACHES ITS INTENDED LIMIT 287 

fidence, no man forbidding." And this present 
condition of things began where Luke leaves Paul 
the master of his own house. 



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10, The Trees and. Plants Mention ed in the Bible. 

By W. H. Groser, B.Sc. Illustrated $100 

9. The Diseases of the Bible. 

By Sir J. Risdon Bennett $100 

8. The Dwellers on the Nile. 

Chapters on the Life, Literature. History and Customs of Ancient 
Egypt. By E. A. Wallis Budge, M. A., Assistant in Department of 

Oriental Antiquities, British Museam. Illustrated $1 20 

T. Assyria; Its Princes, Priests and People. 

By A. H. Sayce, M. A., LL. D., author of "Fresh Light from Ancient 
Monuments," "Introduction to Ezra, Nehemiah and Esther," etc. 

Illustrated $120 

•. Egypt and Syria. 

Their Physical Features in Relation to Bible History. By Sir J. W. 
Dawson, Principal of McGill College, Montreal, F. G. S., F. R. S., 
author of "The Chain of Life in Geological Time." etc. Second 

edition, revised and enlarged. With many illustrations . . $1 20 

5. Galilee in the time of Christ. 

By Selah Merrill, D. D., author of "East of the Jordan, "etc. With Map $100 
4. Babylonian Life and History. 

By E. A. Willis Budge, M. A., Cambridge, Assistant in the Depart- 
ment of Oriental Antiquities, British Museum, illustrated $120 

3. Becent Discoveries on the Temple Hill at Jerusalem. 
By the Rev. J. King, M. A., Authorized Lecturer for the Palestine 

Exploration Fund. With Maps, Plans and Illustrations $1 00 

2. Fresh Lights From the Ancient Monuments. 

A Sketch of the most striking Confirmations of the Bible from recent 
discoveries in Egypt, Assyria, Babylonia, Palestine and Asia Minor. 
By A. H. Sayce, LL. D., Deputy Professor of Comparative Philology, 

Oxford, etc. With f ac-similes from photographs $1 2C 

1. Cleopatra's Needle. 

History of the London Obelisk, with an Exposition of the Hiero- 
glyphics. By the Rer. J. King, Lecturer for the Palestine Explora- 
tion Fund. With Hlustratio. s $1 Of 



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Important Missionary Publications. 



AUTOBIOGRAPHY OF JOHN G. PATON. Missionary to the 
New Hebrides. Introductory note by Arthur T. Pierson, D.D. 
2 vols., 12mo., portrait and map, in neat box, $3.00. 

One of the most remarkable biographies of modern times. 

"I have just laid down the most robust and the most fascinating: piece of auto- 
biography that I ha^e met with in many a day It is the story of the 

wonderful work wrought by John G. Paton, the famous missionary to the New 
Hebrides; he Avas made of the same siuff with Livingstone. ' — T. L. Cuyler. 

"It stands with such books as those Dr. Livingstone gave the world, and 
shows to men that the heroes of the cross are not merely to be sought in past 
ages. " — Christian Intelligencer. 

THE LIFE OF JOHN KENNETH MACKENZIE. Medical 
Missionary to China ; with the story of the First Chinese Hospital 
by Mrs. Bryson, author of "Child Life in Chinese Homes," etc. 
12mo., cloth, 400 pages, price $1.50 with portrait in photogravure. 

"The story of a singularly beautiful life, sympathetically and ably written. 
. . . . A really helpful, elevating book."— London Missionary Chronicle. 

"The volume records much that is fresh and interesting bearing on Chinese 
customs and manners as seen and vividly described by a missionary who had 
ample opportunities of studying them under most varied circumstances and 
conditions."— Scotsman. 

THE GREATEST WORK IN THE WORLD. The Evangeliza- 
tion of all Peoples in the Present Century. By Eev. Arthur T. 
Pierson, D.D. 12ino., leatherette, gilt top, 35c. 

The subject itself is an inspiration, but this latest production of Dr. Pierson 
thrills with the life which the Master Himself has imparted to it. It will be a 
welcome addition to Missionary literature. 

THE CRISIS OF MISSIONS. Bv Rev. Arthur T. Pierson, D.D. 
Cloth, $1.25 ; paper, 35c. 

" We do not hesitate to say that this book is the most purposeful, earnest and 
intelligent review of the mission work and field which has ever been given to the 
Church." — Christian Statesman. 

MEDICAL MISSIONS. Their Place and Power. By John Lowe, 
F. K. C S. E., Secretary of the Edinburgh Medical Mission Society. 
12mo., 308 pages, cloth, $1.50. 

"This book contains an exhaustive account of the benefits that may, and in 
point of fact do, accrue from the use of the medical art as a Christian agency. Mr. 
Lowe is eminently qualified to instruct us in this matter, having himself been so 
long engaged in the same field." — From Introduction by Sir William Muir. 

ONCE HINDU: NOW CHRISTIAN. The early life of Baba 
Padmanji. Translated from the Marathi. Edited by J. Murray Mit- 
chell, M. A., LLD. 12mo., 155 pases, with appendix. Cloth, 75c. 

" A more instructive or more interesting narrative of a human soul, once held 
firmly in the grip of oriental superstition, idolatry and caste, gradually emerging 
into the light, liberty and peace of a regenerate child of God, does not often come 
to hand." — Missionary Herald. 

AN INTENSE LIFE. By George F. Herrick. A sketch of the life 
end work of Rev. Andrew T Prattt, M.D., Missionary of the A. B. 
C. F. M., in Turkey, 1852-1872. 16mo., cloth, 50c. 



new York. : : Fleming H. Resell Company : = Chicago. 



TEXT BOOKS 



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Theological and other Bible Students, 

TRAINING CLASSES, <£o„ <£c. 



Published by FLEMING H. REVELL COMPANY. 



WORKS OF PROF. REVERE FRANKLIN WEIDNER, D. O. 

Biblical Theology of the Old Testament. Based on Oehler . $1.25. 

"The author has done well in his effort to recast Oehler's work, and put it into a 
form more apprehensible to American students. . . . We congratulate Prof. Weid- 
ner on its accomplishment. We shall hope to hear from him again." — The Advance. 

"Oehler's famous work is bulky, as the products of German scholarship are apt to 
be. This reproduction of it gives its distilled essence in a form well adapted alike to 
the needs of the class-room in the theological seminary, and to the wants of the pastor 
actively engaged. Nor would it be amiss for teachers of Bible classes to give the 
work careful study." — The Moravian. 

Biblical Theology of New Testament.— Vols, i and 2, each $1.50. 

"The great merit of his work is the method of original and independent investiga- 
tion conducted without reference to any previously formed system of theology. When 
united to Prof. Weidner's laborious investigation and devout spirit, this method pro- 
duces results that are exceedingly suggestive." — Advance. 

"All in all, this is a book that Theologians, Bible Students, and Sunday School 
Teachers will want and cannot do without." — Religious Telescope. 

Exegetical Theology. Based on Hagenbach and Krauth $1.25. 

" Prof. Weidner's method is the sound and the fruitful one pursued by all the best 
writers on the subject, but it is in no sense a translation. . . . His statements of a 
subject and of a line of argument are made with neatness, precision, and in that sug- 
gestive manner which is a prime merit in work of this sort." — The Independent. 

" In his selection of literature Prof. Weidner has shown great care and skill. Only 
that which is of practical value is mentioned. The book is just what it purports to be, 
a textbook; it is arranged for the wants of the student. But its use is not ccimned to 
the theological class room. Ministers who study (alas that the number of those who 
do not study is so great!) will find in it valuable and helpful material." — Prof. Harper. 

Historical and Systematic Theology $1.50. 

The science of Theological Encyclopaedia is one of the most important branches 
taught in a Theological Seminary. Its aim is to present a summary view of what is 
embraced in theological knowledge. It explains the inner organization of Theology, 
maps out its divisions, and shows them in their relation to one another. Methodology 
is tne practical application of Theological Encyclopaedia. It shows the order in which 
the various topics are best taken up, indicates the best methods, and points out the most 
useful books. In this work a full and clear presentation of the various disciplines be 
longing to each department is given, together with valuable lists of books. The sciences 
of Symbolics and Dogmatics are treated with special fulness, and the literature under 
Dogmatics is given according to the various denominations and according to subjects. 
This second volume is as compact and thorough in its treatment as the first on Exeget- 
ical Theology. The latter part of the work contains an Appendix on the "History of 
Dogmatics," covering 120 pages, reprinted from the author's Introduction to Dogmatic 
Theology. 

in Introduction to Dogmatic Theology. Based on Luthardt. $2.00. 

"The German method of study, as outlined in this book, is what our divines some- 
times lack. In this brief volume we have a treasury of information; we have a succinct 
account of the dogmatic teachers of the Ancient Church, of the Middle Ages, of the 
Reformation age and so on — w : th terse biographies. We are thus enabled to glance 
over the whole field. . . . The book is well worth the reading of our clergy." — The 
Churchman (Episcopal). . 

"The work is made one of great practical value for the student, presenting within 
moderate compass what one would be obliged to seek for otherwise through whole 



libraries. It is clear, comprehensive, condensed, with adir.iraoie analysis of the sub- 
ject, yet with enough of the synthetical element to secure unity in the result."- From 
The Standard. 

Practical Theology— $1.00. 

Studies in the Book. For training classes. 

Vol. I. Studies on the historical books of the New Testament, Seven 

General Epistles and Revelation. 16mo., cloth interleaved for notes. .. $1.0C 
Vol. II.— Studies on I Thes., II Thes., Gal., I Cor., II Cor and Romans . . 1.00 
Vol. III.— Studies on Col., Eph., Philemon, Phil., Heb., I Tim., II Tim., 

and Titus 1.00 

"Prof. Weidner has here given us the fruit of years of study and instruction. His 
notes are just shrewd and discriminating and no one can faithfully peruse them with- 
out gaining an enlarged and moving conception of the contents of the Bible." — Stand- 
ard. 

"We have for these books only commendation."— Bible Teacker. 



Treasury of Scripture Knowledge. (Bagsters.) 

Consisting of five hundred thousand Scripture references and parallel pas- 
sages, numerous illustrative notes, 8vo., cloth, 700 pages $2.00 

"You have conferred a favor on the Bible students of America by issuing your 
edition of Treasury of Scripture Knowledge. Bible students who desire to compare 
Scripture with Scripture will find the • Treasury ' to be of betier neip tnan any other 
book of which I have any knowledge." — R. R. McBurney, Gen. Sec. T M. C. A., New 
York. 

"These wo>-ks will be a valuable aid to the pastor, to students in theological 
seminaries and lo those who may be prosecuting the study of Tneoiogy witnout the 
living teacher." — National Baptist. 

Inglis' Bible Text Cyclopedia. 

By Rev. Jas. Inglis. _ A complete classification of Scripture Texts in the 
form of an alphabetical list of subjects. Large 8vo., 524 pages, cloth . . $1.75 
"We know of no othei work comparable with it in this department of study."— 
Sunday Scnoo! Times. 

" The aim of this volume is to place every text of Scripture under its appropriate 
topic and names and subjects are taken up which do not appear in any other Cyclo- 
pedia." — Standard. 

Notes on the Parables and Miracles. 

By Trench. Two volumes in one, 868 pages, large 8vo., cloth $2.00 

Trench remains as popular to-day as ever, the greatest work on the Parables ot 
Miracles extant. 

A. Brief Introduction to the Study of Theology. 

By Prof. R. V. Foster, D. D., 16mo., cloth „ $1.0b 

"It aims to deepen the impression, in the minds of both ministers and laymen, of 
the 'breadth and depth and dignity of Christian theology.' A notably interesting and 
practical part of the book is that which discusses personal requisites to the study of 
theology." — The Interior. 

Biblical Studies. An outline of Old Testament Theology. 

By Prof. R. V. Foster, D. D., 12mo., 365 pages, cloth $1.50 

A. New Catechism; or, Manuel of Instruction for Students and other 
Thoughtful Inquirers. 

By Rev. J. T. Hyde, D. D., 12mo., 176 pages, cloth $1.00 



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Matthew Henry's Commentary, 

A new large type edition. The best type and best edition issued, 6 vols, 

in box, fine cloth $15.01) 

Same in half Morocco , $18.00 

"Biblical students who are most familiar with the very best commentaries of this 
generation are most able to appreciate the unfading freshness, the clear analysis, the 
spiritual force, the quaint humor, and the evangelical richness of Matthew Henry's 
Exposition of the Old and New Testaments."— New Tork Observer, 

"First among the mighty for general usefulness we are bound to mention the man 
whose name is a household word. — Matthew Henry. He is the most pious and 
pithy, sound and sensible, suggestive and sober, terse and trustworthy."— Rev. C. H. 
Spurgeon. 

Jamieson. Fanssett, and Brown's Popular Commentary. 

Critical, practicable, explanatory. A new edition, containing the com- 
plete unabridged notes in clean type, on gr<>od paper, in four handsome 
vols., with copious index, numerous illus. and maps, and dictionary 
compiled from" Dr. Smith's standard works. Four vols., in neat box, 

fine cloth $8.00 

Half morocco 10.00 

"The best condensed Commentary on the whole Pible is the Commentary on the 
Old and New Testaments by Jamieson, Faussett and Brown. It contains notes of the 
choicest and richest character on all parts of the Holy Bible. It is the cream of the 
Commentaries carefully collected by three eminent scholars. Its critical introduction 
to each book of Scripture, its eminently practical notes, its numerous pictorial illus- 
trations, commend it strongly to the Sunday-school worker and to the clergyman. 
Then it is such a marvel of cheapness." — Rt. Rev. J. H. Vincent, D. D., in "Aids to 
Bible Study." 

The leading clergymen and college professors of the country unite with Bishop 
Vincent in placing this Commentary in the first rank of all Biblical aids. 

Stalker's Life of St. Paul. 

12mo., cloth ,60 

Bristling with inf ormation. As an outline of Paul's life, it cannot be surpassed.— 
New Tori Christian Enquirer. 

Stalker's Life of Christ. 

12mo„ cloth ..., ,. .60 

Multum in Parvo is the apt description of these life studies. Especially valuable 
as text-books for reading circles. 

"It is a remarkably lucid, accurate and suggestive analysis of the Christ Life 
which is presented in this book. We value it as a rare manual for the study of the 
divine man.."— Illustrated Christian Weekly. 

Robinson's Harmony of the Four Gospels in the Words of the Au- 
thorized Yersion. 



Edited by Dr. B. Davies. 16mo 60 

Handbook to Grammar of the Greek Testament. 

By Rev. S. G. Green, D. D. Together with a complete vocabulary, and 
an examination of the chief New Testament Synonyms. Illustrated 

by Examples and Comments. New and Revised Edition. 8vo «... $2.0C 

Constant reference is made to the revised New Testament of 1881, and more espe- 
cially to the Greek text of Drs. Westcott and Hort. The Vocabulary has been entirely 
remodeled, and the work in its new form is offered to tutors, classes and private stu- 
dents, in the confidence that it will be found more than ever adapted to their needs. 

a Syllabus of the Outlines and Literature of Old Testament History 

By Prof. Ira M. Price, Ph. D., Leipsic $1.5C 

This work is a systematic and chronological analysis of the history found in the 
OJd Testament, with copious references to the latest and best literature on each topic, 
"specially such as are corroborated by the newest discoveries in the East. The work 
is for the use of students, pastors Sind other christian workers. 



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